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THEOLOGICAL    SEMINARY, 
Princeton,  N.  J. 


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SERMONS 

ON 

VARIOUS  SUBJECTS, 

EVANGELICAL,  DEVOTIONAL  and  PRACTICAL. 

ADAPTED  TO  THE  PROMOTION  OF 

CHRISTIAN  PIETY,  FAMILY  RELIGION 

AND 

YOUTHFUL  VIRTUE. 


BY  JOSEPH  LATHROP,  D.  D. 

Paftor  of  the  Firil  Church  in  Weft-Springfield. 


SPRINGFIELD,    MS. 

PRINTED   BY  HENRY  BREWER, 
^Proprietor  of  the  Copy  Right  ] 


MARCH    I80r. 


CONTENTS. 


SERMON  I. 

The  Fear  of  God. 

A  Sermon  to  Little  Children, 

Psalm  xxxiv.  11. 

Come,  ye  children,  hearken  unto  me,  and  I  will  teach  you  the  fear 
of  the  Lord. 

SERMON  IL 
The  Duty  of  Speaking  to  the  Young. 

Zechariah  it.  4. 

Run  fpcak  to  this  young  man. 

SERMON   III. 

Youth  invited  to  the  Lord's  Supper. 
A  Comtnunion  Sermon. 

Exodus  xii.  26,  27. 

And  it  fhall  come  to  pafs,  when  your  children  fhall  fay  unto  you.  What 
mean  you  by  this  fervice  ?  that  ye  fhall  fay,  It  is  the  facrifice  of  the  Lord's 
paffover,  who  pafled  over  the  houfes  of  the  children  of  Ifrael  in  Egypt, 
■yvhen  he  fmote  the  Egyptians,  and  delivered  our  houfes. 

SERMON  IV. 

Early  Piety  the  Comfort  of  Old  Age. 

A  Sermon  to  Toung  People* 

Psalm  Ixxi.  5. 
For  thou  art  ray  hope,  O  Lerd  God  :  Thoa  art  my  truft  from  my  youtii. 


iv  CONTENTS. 

SERMON  V. 

The  Infirmities  and  Comforts  of  Old  Age. 

A  Sermon  to  Jged  People. 

Psalm  Ixxi.  9. 

Caft  me  not  off  in  the  time  of  old  age Forfake  me  not  when  my  ftrength 

faileth. 

SERMON  VI. 

Dry  Bones  Reftored. 

Ezekiel  xxxvii.  3. 

And  he  faid  unto  me,  Son  of  man,  can  thefe  bones  live  ?  And  I  anfwered, 

O  Lord  God,  thou  knoweft, 

SERMON  VII. 

Birds  and  Beafts  Preaching  to  Men. 
yob  xii.  7. 

Afk  the  beafts  now,  and  they  fhall  teach  thee;  and  the  fowls  of  the  air,  and 
they  shall  tell  thee  : 

SERiMON  VIII. 
Joab  laying  hold  on  the  Horns  of  the  Altar. 

/.  Kings  ii.  30. 
And  he  laid,  Nay,  but  I  will  die  here. 

SERMON  IX. 

Nothing  to  be  refufed,  when  the  Lord  hath  need. 

A  Communion  Sennon, 

Mark  xi.  3. 

And  if  any  man  fay  unto  you,    "Why  do  ye  this  ?    Say  ye  that  the  Lord  hath 
need  of  him  :  and  flraitway  he  will  fend  him  hither. 


CONTENTS.  V 

SERMON  X. 

The  Gate  of  Heaven  ftrait,  and  many  fhut  out  of  it. 

Luke  xiii.  24. 

Strive  to  enter  in  at  the  ftrait  gate  ;  for  many,  I  fay  unto  you,  will  foek  to  «i- 
ter  in,  and  shall  not  be  able. 

SERMON  XI. 

The  Caufesj  why  many  who  feek,  cannot  enter 
at  the  ftrait  Gate. 

The  fame  Text. 

SERMON  Xir. 

The  awful  Condition  of  thofe  who  fliall  be  ex- 
cluded from  the  kingdom  of  Heaven. 

The  fame   Text, 

SERMON  Xni. 

Pilate's  Infcription  on  the  Crofs  of  Chrift. 
A  Communion  Sermon. 

John   ecifff.    19 22. 

And  Pilate  wrote  a  title  and  put  it  on  the  crofs  ;  and  the  writing  was,  "  Je. 
fus  of  Nazareth  the  King  of  the  Jews."  This  title  then  read  many  of  the 
Jews,  for  the  place  where  fefus  was  crucified  was  nigh  to  the  city  ;  and  it 
was  written  in  Hebrew,  Greek  and  Latin.  Then  faid  the  chief  priefts  of  the 
Jews  to  Pilate,  Write  not  "  the  King  of  the  Jews  ;"  but  that  he  faid,  "  I  am 
the  King  of  the  Jews."  Pilate  anlwered,  What  I  have  written  I  have 
written, 

SERMON  XIV. 

The  Difciples  gazing  after  their  afcending  Lord. 

j4  Com?7iunion  Sermon. 
Acts  i.  10,  11. 

And  while  they  looked  ftedfaftly  toward  heaven,  as  he  went  up  ;  behold,  two 
men  ftood  by  them  in  white  apparel,  which  alfo  laid,  Ye  men  of  Galilee, 
why  (land  ye  gazing  up  into  heaven  ?  This  fame  Jelus,  which  is  taken  up 
from  you  into  heaven,  shall  fo  come,  in  like  manner  as  ye  have  feen  him  go 
into  heaven. 


VV  CONTENTS, 

SERMON  XV. 

The  Rainbow  around  the  Throne. 
A  Communion  Sermon. 

Revelation  iv,  3. 

And  there  was  a  Rainbow  round   about   the  Throne,  in  fight  like  unto  aft 
errierald. 

SERMON  XVI. 

No  Temple  in  Heaven. 

A  Sermon  preached  on  the  first  Lord's  Day  after  the 
Dedication  of  a  New  Meeting-House.' 
Revelation  xxi,  22, 

And  I    faw  no  temple  therein  ;  for  the  Lord  God   Almighty   and  the  Lamb 
are  the  temple  of  it. 

SERMON  XVII. 

Univerfal  Praife  for  Redemption, 

A  Communion  Sermon. 

Isaiah  xliv.  23, 

Sing  O  ye  heavens,  for  the  Lord  hath  done  it ;  Shout,  ye  lower  parts  of  the 
earth  ;  Break  forth  into  fing'ng,  ye  mountains,  O  foreft,  and  every  tree 
therein;  for  the  Lord  hath  redeemed  Jacob,  and  glorified  himfelf  in  Ifrael. 

SERMON  XVIII. 
The  Wheels  of  Providence, 

j4  Faji  Sermon^  April  i8o6. 
Ezekiel  i.  16, 

Thetr  appearance  and  their  work  was  as  it  were  a  wheel  in    the  middle 

of  a  wheel. 

SERMON  XIX. 

The  Temper  of  a  Chriftian  with  regard  to  Morai 

Good  and  Evil. 

Romans  xii.  9. 
Abhor  that  which  is  evil  :    cleave  to  that  which  is  good. 


CONTENTS-  Vll 

SERMON  XX. 

Moral  Refle6llons  on  Floods. 
A  Sermon  delivered  February  22,  1807. 

Amos  ix.  5. 

jThe  Lord  of  hods  is  hf  that  toucheth  the  land,  and  it  shall  melt,  and  all  that 
dwell  therein  shall  mourn,  and  it  shall  rife  up  ■wholly  like  a  flood  and 
shall  be  drowned  as  by  the  flood  of  Egypt. 

SERMON  XXI. 

The  Impiety  of  alledging  God's  Promife,  as  a  rea- 
fon  for  the  negled  of  Duty. 

Matthew  iv.  5,  6,  7. 

Then  the  devil  taketh  him  up  into  the  holy  city,  and  fettcth  him  on  a  pinnacle 
of  the  temple,  and  failh  unto  him,  If  thou  be  the  fon  of  God,  caft  thyfelf 
down  ;  for  it  is  written,  He  shall  give  his  angels  charge  concerning  thee,  and 
in  their  hands  they  shall  bear  thee  up,  left;  at  any  time  thou  dash  thy  foot 
againft  a  stone.  Jefus  faid  unto  him.  It  is  written,  Thou  jhalt  not  tempt 
the  Lord  thy  God. 

SERMON  XXII. 

The  Anointing  of  the  Spirit  a  fure  evidence  of  our 
Title  to  eternal  life. 

Delivered  to  an  AJfociation  of  Minijlers, 
L  John  a,  27, 

But  the  anointing,  which  ye  have  received  of  him,  abideth  in  you,  and  ye 
need  not  that  any  man  teach  you  ;  but  as  the  fame  anointing  teacheth  you  of 
all  things,  and  is  truth  and  is  no  lie,  and  even  as  it  hath  taught  you,  ye  shall 
abide  in  him. 

SERMON.     XXIII. 

The  death  of  the  Young  lamented  and  improved, 

A  Funeral  Sermon. 

Job  xiv.    19. 

Thou  deftroyeft  the  Hope  of  man. 


Vni  GONTElSrTS. 

SERMON  XXIV. 

Ezekiers  affliction  in  the  Death  of  his  Wife,  and 
his  Behaviour  under  it. 

A  Funeral  Sermon* 
Ezekiel  xxiv.  18. 

So  I  fpakc  to  the  people  in  the  morning,  and  at  even  tny  wife  died  ;  and 
I  did  in  the  morning,  as  I  was  commanded. 

SERMON  XXV. 
The  Univerfal  Obligation  of  Religion. 

//.  Kings  xvii.  40,  41. 

Howbeit,  they  did  not  hearken,  but  they  did  after  their  former  manner.  So 
thefe  nations  feared  the  Lord  and  fcrved  their  graven  images,  bodi  their 
children,  and  their  children's  children  ;  as  did  their  fathers,  fo  did  thcT 
Knto  this  day. 

SERMON  XXVI. 
True  Religion  pure  and  limple. 

The  fanie  Text. 

SERMON  XXVII. 

Folly  confpicuous  in  a  Virtuous  Charadcr. 

Ecclesiastes  x.  1. 

Dead  flies  caufe  the  ointment  of  the  apothecary  to  fend  forth  a  flinking  favour; 
lb  doth  a  little  fpUy  him  that  is  in  reputation  for  wifdom  and  honor* 


SERMON  I. 


"' '   -/• 


KJ...O....D. ./^P  H I  IT  C  H  TOIT    "^ 

Tbe  Fear  0/ G^TKSOLO  GI  Cii  L 

MY    CHILDREN, 

DAVIDy  in  the  thirty-fourth  Psalm^  and  the  eleventh 
verse^  speaks  to  you  in  these  words : 

•'  Come,  ye  children,  hearken  unto  me,  and  1  will  teach  you  the  fesa 
of  the  Lord." 

XyAVID  was  appointed,  when  he  was  young, 
to  be  king  over  Ifrael,  God  chofe  him,  in  preference  '^* 
to  his  brethren,  not  becaufe  he  was  ruddy,  and  of 
a  beautiful  countenance,  and  goodly  to  look  upon  ; 
but  becaufe  he  was  of  a  pious  difpofition — a  young 
man  after  God*s  own  heart.  "  For  the  Lord  feeth 
not  as  man  feeth ;  man  looketh  on  the  outward 
appearance,    but  the  Lord  looketh  on  the  heart/* 

This  godly  king  defired,  that  all  his  people 
ftiould  fear  God  ;  for,  then,  he  knew  that  God 
would  make  them  pjofperous  and  happy.  He  de- 
fired,  that  children,  as  well  as  others,  Ihould  learn 
to  fear  God  ;  for  they  were  a  part  of  his  people  ; 
and  if  they  feared  God  when  they  were  young,  he 
hoped  they  would  fervc  him  when  they  were  old  ; 
and  would  alfo  teach  their  children  to  ferve  him  ; 
and  thus  the  people  would  be  virtuous  and  happy 
from  generation  to  generation. 

He  calls  upon  children  to  hearken  to  him. 
Vol.  V,  B 


lo  The  Fear  of  God, 

You,  who  are  children,  need  inftru^lion* 
Knowledge  is  not  born  with  you.  You  have  not 
had  time  to  learn  much  by  ftudy  and  experience. 
What  you  obtain  in  your  childhood,  mufl  come 
chiefly  by  information  from  others. 

You  have  need  of  knowledge,  for  you  have 
fouls  to  be  faved,  as  well  as  they  who  are  olden 
And  the  religion  by  which  you  are  faved  muft  be- 
gin with  knowledge. 

If  you  vv'ould  underftand  the  fear  of  the  Lord, 
and  find  the  knowledge  of  God,  you  muft  incline 
your  hearts  to  underftanding — You  muft  hear  in- 
ftruclion  and  not  refufe  it. 

You  muft  hearken  to  your  parents.  God  has 
commanded  them  to  train  you  up  in  the  way  in 
which  you  fliould  go — to  teach  you  knowledge 
and  make  you  underftand  doctrine — to  give  you 
line  upon  line,  and  precept  upon  precept.  It  is 
their  duty  to  point  out  to  you  the  narrow  way 
which  leads  to  life,  and  to  caution  you  againft, 
and  reftrain  you  from,  the  broad  path  of  fin  and 
death.  God  will  punifti  them,  if  they  neglect  to 
inftru£l  and  warn  you.  They  know  what  is  ufe- 
ful,  and  what  is  hurtful  to  you — they  are  concern- 
ed for  your  happinefs.  This  is  the  reafon  why 
they  fo  often  fpeak  to  you  about  God  and  heav- 
en, about  fin  and  hell ;  and  why  they  fometimes 
deny  you  the  things  which  you  defire. 

You  muft  hearken  to  them — not  only  hear,  but 
remember  what  they  fay,  arid  obey  them  in  the 
Lord,  for  this  is  right.  When  you  are  abfent 
from  them,  you  fliould  think,  what  they  have 
told  you  ;  not  to  lie,  or  fwear,  or  quarrel,  or  fpend 
your  time  fooliftily  ;  and  you  fhould  behave  as  if 
you  were  within  their  reach,  and  under  their  eye. 

You  muft  hearken  to  minifters.  Jefus  Chrift, 
who  died  for  our  fins,  as  foon  as  he  rofe  from  the 


Serm.  I.  The  Fear  of  God.  i  i 

dead,  met  with  Peter,  one  of  his  apoftles  and 
minifters  ;  and  almoft  the  lirft  thing  lie  faid  to 
him  was, "  Peter,  if  you  love  me,  feed  my  lambs  ;'*  — 
i.  e.  teach  my  little  children.  Chrift  calls  you  his  — 
lambs  to  lignify  that  you  fliould,  like  them,  be  in- 
nocent and  harmlefs.  He  commands  his  minifters 
to  teach  you,  that  you  fhould  be  holy  and  with- 
out blame  before  him  in  love.  If  minifters  are  to 
teach  you,  then  you  muft  hearken  to  them.  When 
you,  on  the  Lord's  day,  go  to  his  houfe,  remem- 
ber that  he  is  there.  He  lias  faid,  that  where  his 
difciplcs  meet  together,  he  is  in  the  midft  of  them. 
John  beheld  Jefus,  on  this  holy  day,  walking  in 
the  churches.  And  He  has.  eyes  like  a  flame  of 
fire.  He  fees  every  thing  that  is  done  or  even 
thought.  Go  then,  take  your  place  decently — 
ftay  in  it  quietly — watch  your  thoughts  carefully 
—hear  God's  word  diligently — endeavour  to  un- 
derftand  what  you  hear,  and  to  remember  it,  that 
you  may  repeat  it  when  you  go  liome,  and  prac- 
tife  it  every  day. 

Conftder  now,  what  the  good  king  of  Ifrael 
proniifed  to  teach  children.  He  fays  "  I  will  teach 
you  the  fear  of  the  Lord." 

"  To  fear  God,  and  keep  his  commandments,  is 
the  whole  duty  of  man." 

I.  You  muft   know,  that  there  is   a  God  ;  a    • 
great,  wife  and  good  Being,  who  created  you  at 
firft,  preferves  you  ftill,  and  fupplies  your  wants 
continually.     You  cannot  fear  and  ferve  him,  un- 
til you  know  him. 

You  have  often  been  taught,  and  I  fuppofe  you 
believe,  that  there  is  a  God.  You  cannot  fee  him, 
for  he  is  a  fpirit — ^No  man  hath  feen  him  at  any 
time.  He  is  invifible.  But  his  works  you  may 
fee,  wherever  you  go,  and  wherever  you  look  : 
hence  you  know  that  there  is  a  God. 


li  The  Fear  of  God. 

If  you  fliould  go  into  the  wildernefs,  and  there 
fhould  find  a  houfe  neatly  built  and  finiflied  oflF; 
but  Ihould  find  no  perfon  near  it  ;  what  would 
you  think  ?  Would  you  fuppofe  the  houfe  grew 
there,  juft  as  the  trees  grow  ?  No  ;  you  would 
know  fomebody  had  been  there  to  build  it,  as  cer- 
tainly as  if  you  had  feen  it  done.  "  Every  houfe 
is  builded  by  fome  man  :  And  he  that  built  all 
things  is  God."  You  know  that  this  world,  and 
the  things  which  are  in  it,  did  not  make  them- 
felves  ;  and  therefore  you  certainly  know,  there 
is  fome  unfeen  Being  who  made  them  ;  and  this. 
Being  is  great,  and  wife  and  good. 
-—  2.  If  there  is  a  God,  you  ought  to  fear  him. 
"  Great  is  the  Lord,  and  greatly  to  be  feared,  and 
to  be  had  in  reverence  of  all  that  are  about  him." 
If  you  would  know  what  it  is  to  fear  God,  confider 
what  it  is  to  fear  your  parents.  You  underftand 
what  the  word  means,  when  it  is  applied  to  them. 
Its  meaning  is  much  the  fame,  when  it  is  applied 
to  God.  /To  fear  your  parents  is  to  efteem  and 
honour  them,  to  pleafe  and  obey  them,  to  fpeak 
well  of  them  ,  and  behave  decently  to  them.  The 
fame  tempers  and  difpofitions  are  implied  in  fear- 
ing God.  You  muft  remember,  however,  that 
as  God  is  infinitely  greater,  and  wifer,  and  better, 
than  the  beft  earthly  parents  j  fo  you  muft  regard 
him  more  than  them.  / 

I  v/ill  here  teach  you  why  you  muft  fear  God  ; 
and  how  you  muft  fear  him. 

First  :  I  will  fhew  you,  why  you  muft  fear 
God. 
}.         I.  You  muft  fear  him,  becaufe  he  is  a  holy  Be- 
ins:. 

o 

'■'  He  is  of  purer  eyes  than  to  behold  evil  ;  he 
cannot  look  on  iniquity."  "  He  cannot  be  tempt- 
ed of  evil  ;  neither  tempteth  he  any  man."     The 


Scrm.  I.  The  Fear  of  God.  13 

angels  arc  often  In  fcripture  called  holy  ;  and  good 
men  are  fometimes  honoured  with  the  title  of 
faints,  or  holy  pcrfons.  But  the  holinefs  of  God 
fo  much  exceeds  the  holinefs  of  the  moft  perfedt 
creature,  that  it  is  faid,  "  He  only  is  holy."  "He 
charges  his  angels  with  folly."  "  The  heavens 
are  not  clean  in  his  fight."  "  He  humbleth  him- 
felf  to  behold  the  things  which  are  in  heaven."  The 
glorious  train  of  angels  in  God*s  temple  above, 
cover  their  faces  before  him,  and  cry,  "  Holy,  ho- 
ly, holy  is  the  Lord  of  hofts  ;  the  whole  earth  is 
full  of  his  glory." 

When  Mofes,  in  the  wildernefs,  faw  a  bufli  on 
fire,  and  not  confumed,  he  knew  that  this  denot- 
ed the  fpecial  prefence  of  God  ;  and  therefore  it 
is  faid,  "  He  hid  his  face,  for  he  was  afraid  to 
look  upon  God." 

When  the  prophet  Elijah  heard  the  ftill  voice  of 
God, "  he  wrapt  his  face  in  a  mantle."  He  had  be- 
fore felt  a  ftrong  wind,  and  a  violent  earthquake, 
which  rent  the  mountains  and  brake  in  pieces  the 
rocks  ;  and  he  felt  them  without  any  terrour  up- 
on his  mind.  But  when  he  heard  a  voice  from 
the  holy  God,  though  it  was  ftill  and  fmall,  yet 
it  feemed  folemn  and  awful  ;  and  he  covered  his 
face,  becaufe  he  was  afraid  of  God's  prefence. 

Now  if  fuch  holy  men,  and  holier  angels  fear 
God,  how  much  fhould  you  fear  him  ?  He  knows 
and  hates  every  finful  thought,  wicked  word,  and 
vile  aclion.  How  dare  you,  then,  do,  or  fpeak, 
or  think,  any  thing  which  you  know  to  be  wrong? 

2.  You  fhould  tear  God,  becaufe  he  is  always 
prefent  with  you. 

God  is  fometimes  faid  to  be  in  heaven,  becaufe 
he  there  makes  fome  fpecial  difplays  of  his  glori- 
ous perfections  ;  but  really  he  is  every  where. 
He  is  on  earth:  He  is  in  this  place  :  he  hears  what 


14  The  Fear  of  God. 

I  am  {peaking  ;  and  he  knows  what  you  are 
thinking.  "  He  fearches  you,  and  knows  you. 
He  knows  your  down-fitting  and  your  up-rifing, 
and  underftands  your  thoughts  afar  off.  He  com- 
paffes  your  path  and  your  lying  down,  and  is  ac- 
quainted with  all  your  ways.  There  is  not  a  word 
in  your  tongue,  but  lo,  he  knows  it  altogether. 
You  cannot  go  from  his  fpirit,  nor  flee  from  his 
prefence.  Darknefs  and  light  are  both  alike  to 
him.'*  Do  you  not  fear  this  God  ? — You  are  a- 
fraid  to  do  wickedly  in  the  prefence  of  your  pa- 
rents. You  fpeak  and  ad  many  things,  when 
you  are  out  of  their  fight,  which  you  do  not 
choose  they  fhould  know.  But  remember,  you 
cannot  hide  yourfelves  from  God.  He  always  ob- 
ferves  you.  He  looks  you  through  and  through. 
How  dare  you  ever  tell  a  lie  ?  He  hears  you,  and 
he  abhors  the  deceitful  child.  How  dare  you  fpeak 
profanely  ?  He  knows  every  word  you  fay,  and  he 
will  not  hold  you  guiltlefs  when  you  take  his 
name  in  vain.  How  dare  you  entertain  wicked 
thoughts  ?  He  perceives  them  all  ;  and  a  heart 
that  devifes  evil  imaginations,  is  abomination  to 
him. 

When  you  are  in  company,  and  at  your  diver- 
fions,  think  of  God's  prefence  ;  thus  you  will  be 
made  more  watchful  againft  fin.  If  you  are  afraid 
at  any  time  to  be  alone,  think  that  a  gracious  God 
is  with  you,  and  put  your  truft  in  him.  When 
he  guards  you,  nothing  can  hurt  you.  Pray  to 
him  in  fecret ;  he  can  hear  you  in  every  place, 
and  will  reward  you  openly. 
^^  3.  You  fliould  fear  God,  becaufe  he  is  powerful. 
You  fear  your  parents,  becaufe  they  have  pow- 
er to  punifh  you,  when  you  offend  them.  God 
has  more  power  than  they,  more  than  all  men  in 
the  world,  more  than  all  creatures  in  the  univerfe. 


Serm.  I.  The  Fear  of  God,  15 

If  he  created  this  world  and  all  creatures  in  it ;  if 
he  created  the  fun  and  moon,  and  all  thofe  won- 
derful bodies  of  light  which  you  feein  the  evening; 
and  if  he  moves,  and  preferves  them  all ;  then  he 
is  great,  and  of  great  power,  and  nothing  is  too 
hard  for  him. 

You  fometimes  fee  a  little  of  God's  power,  io 
mighty  winds,  violent  ftorms,  and  terrible  light- 
ning and  thunder.  But  thefe  are  only  "  the  hid- 
ing of  his  power."/ He  can  deftroy  the  world  ; 
yes,  all  worlds,  as  eafily  as  he  made  them  :  And 
the  fcripture  tells  us,  he  will  deftroy  them.  "  The 
Ikies  fhall  pafs  away  with  a  great  noife,  the  ele- 
ments fhall  melt  with  fervent  heat,  and  the  earth, 
and  the  works  that  are  therein,  fhall  be  burnt  up.** 
Then  all  good  men  and  good  children  will  afcend 
on  high,  to  dwell  forever  with  God,  with  Chrift, 
and  with  holy  angels  :  but  the  wicked  fhall  be 
turned  into  hell  5  they  fliall  go  away  into  ever- 
lafting  punifliment.     Dreadful  thought  !  / 

Children,  do  you  not  believe,  that  God  has 
fpoken  this,  and  will  do  as  he  has  fpoken  ?  How 
dare  you,  then,  fin  againfthim  ?  Who  knows  the 
power  of  his  anger  ?  What  a  fearful  thing  it  is,  for 
guilty  creatures  to  fall  into  his  hands  ? 

4.  You  fhould  fear  God  becaufe  he  is  righteous.     H" 

He  not  only  hates  fin,  but  will  puniili  impeni- 
tent finners.  He  often  punifhes  wicked  men  and 
wicked  children  in  this  world,  and  will  punifli 
them  more  terribly  in  the  world  to  come. 

You  have  heard  how  he  once  poured  a  flood  of 
water  upon  the  earth,  and  deftroycd  all  its  inhab- 
itants young  and  old  together,  except  eight  per- 
fons,  becaufe  all  but  thefe  had  corrupted  his  way. 
You  have  heard,  how  he  rained  down  upon  Sod- 
om a  ftorm  of  fire  and  brimfi;onc  from,  heaven, 
and  confumed  at  once  all  the  people  who  lived 


l6  The  Fear  of  God. 

there,  except  Lot  and  two  of  his  children  ;  bfc* 
caufe  their  wickednefs  was  greatj  and  they  laugh* 
ed  and  mocked  at  pious  Lot,  who  warned  them 
to  repent.  You  have  heard,  how  he  made  the 
earth  open  its  mouth,  and  fwallow  up  Korah, 
and  a  number  of  ungodly  people,  and  their  wick*- 
cd  children  with  them  ;  becaufe  they  murmured 
againft  him,  and  would  not  obey  his  commands. 
They  all  funk  down  alive  into  the  pit,  with  fuch 
dreadful  outcries,  that  the  people  who  ftood  near 
fled  away,  for  fear  that  the  earth  would  fwallow 
them  up  too.  You  have  heard,  how  a  number 
of  profane  children,  who  mocked  at  a  godly  proph- 
et, were  torn  in  pieces  by  wild  beafts — you  have 
heard,  how  Ananias  and  Sapphira  were  ftruck  dead 
in  a  moment  for  telling  a  lie — you  have  heard, 
how  the  fons  of  Aaron  were  confumed  by  fire  from 
God,  becaufe  they  were  profane  in  his  houfe,  and 
would  not  honour  him,  when  they  drew  near  to 
him. 

From  thefe  things  you  know,  that  God  will 
punifli  fm.  If  fuch  is  its  punifhment  in  this  world, 
What  will  it  be  in  the  next  ?  The  men  of  Sodom, 
Chrift  tells  us,  muft  appear  at  the  judgment. 
They  fuffered  much  in  the  deftrudlion  of  their 
city.  They  muft  fuffer  much  more  in  the  place 
of  torments.  And  yet  it  fliall  be  more  tolerable 
for  them,  than  for  thofe  finners  who  will  not 
hear  and  obey  Chrift  fpeaking  in  his  gofpel. 

You  fliould  fear  God,  becaufe  he  is  gracious  and 
merciful. 

There  is  forgivenefs  with  him  that  he  may  be 
feared.  You  are  therefore  required  to  fear  the 
Lord,  and  his  goodnefs.  Though  he  hates  fm, 
and  will  punifti  obftinate  finners,  yet  he  will  for- 
give thofe  who  repent.  Have  you  not  often  feen, 
how  ready  your  parents  are  to  forgive  your  offen- 


Serm.  1.  The  Tear  of  God.  ly 

ees,  when  they  fee  that  you  are  forry  for  them  ? 
Now,  as  a  father  pities  his  children,  fo  the  Lord 
pities  them  who  fear  him.  If  a  parent,  who  is 
evil,  will  give  good  things  to  his  children,  how 
much  more  will  God,  who  is  merciful  as  no  other 
is,  give  his  holy  fpirit  to  them  who  alk  him  ?  He 
has  no  pleafure  in  the  death  of  the  wicked,  but 
had  rather  that  they  would  turn  and  live.  He 
therefore  commands  them  to  repent — He  calls  to 
them,  "  Turn  ye,  turn  ye,  for  why  will  ye  die  ?'* 
He  fent  Jefus  Chrift  into  this  world  to  call  finners 
to  repentance.  He  gave  up  his  own  fon  to  death 
in  their  ftead,  that  they  might  live  through  him. 
Through  Chrift  he  will  freely  forgive  all,  who, 
being  really  forry  for  their  lins,  forfake  them,  and 
pray  for  grace  that  they  may,  and  refolve  through 
grace  that  they  will,  walk  in  newnefs  of  life. 

Now  you  fliould  be  afraid  to  lin  againft  God, 
who  has  done  fo  much  for  you,  and  is  fo  ready  to 
pardon  and  fave  you. 

Do  you  not  fometimes  think  how  kind  and 
bountiful  God  is  to  you  ?  How  he  gives  you  health 
and  food  and  raiment  ?  How  he  preferves  and 
keeps  you  from  day  to  day  ^  Many  have  died 
younger  than  you  :  and  many  of  thofe  who  live, 
have  not  all  thofe  comfortable  things  which  you 
have.  And  befides  thefe  earthly  comforts,  he  has 
given  his  word  to  inftrucl  you  ;  his  fon  to  die  for 
you  J  his  fpirit  to  work  in  you  ;  and  his  promif-' 
es  to  encourage  you.  Though  you  have  linned, 
if  you  repent  of  hn,  and  pray  to  him,  he  will  be 
merciful  to  your  unrighteoufnefs,  and  will  remem- 
ber your  fins  no  more. 

The  goodnefs  of  God  fliould  lead  you  to  repent- 
ance :  But  if  you  defpife  the  riches  of  his  good- 
nefs, you  treaiure  up  to  yourfelves  wrath  againft 
the  day  of  wrath. 
Vol.  V.  C 


jS  The  Fear  of  God, 

I  have  fliewn  you,  why  you  fliould  fear  God« 
I  will  now, 
V  Secondly,  fhew  you,  how  you  fliould  fear  him* 

If  you  fear  him  as  you  ought,  you  will  be  care- 
ful to  pleafe  him  in  every  thing,  and  watchful  not 
to  offend  him  in  any  thing. 
1^  I.  If  you  fear  God,  you  will  defire  to  know 
what  he  requires  of  you.  You  will  not  live  care- 
lefsly,  and  run  along  blindly,  doing  any  thing, 
and  every  thing,  whether  right  or  wrong,  juft  as 
it  happens  to  pleafe  your  inclination  ;  but  you  will 
prove  what  is  the  good,  and  acceptable,  and  per- 
fect will  of  God.  You  will  read  his  word  as  you 
are  able.  If  you  cannot  read  it  well,  you  will  learn 
to  read  it  better.  You  will  attend  when  you  hear 
others  read  it.  You  will  hearken  to  your  parents 
when  they  inftruft  you ;  and  you  will  make  enqui- 
ry, when  you  are  in  doubt,  what  you  ought  to  do. 
You  will  not  give  all  your  vacant  hours  to  fport 
and  play  :  but  will  take  pains  to  improve  in  the 
knowledge  of  God  and  his  will,  that  you  may  fear 
him  more,  and  ferve  him  better. 

2.  If  you  fear  God,  you  will  pray  to  him.  And 
you  will  pray  often — every  day,  every  night  and 
morning.  You  will  humbly  alk  him,  not  only 
to  fupply  your  outward  wants,  and  preferve  you 
from  death,  but  alfo  to  forgive  your  fins  and  fave 
your  fouls.  You  will  daily  look  back  and  confid- 
er  what  evil  words  you  have  fpoken,  finful  actions 
you  have  done,  and  foolifli  thoughts  you  have  in- 
dulged ;  and  you  will  afk  God*s  mercy  to  forgive 
what  is  paflj  and  his  grace  to  keep  you  in  time  to 
come. 

God  loves  to  hear  children  pray  to  him.  He 
has  promifed,  that  they  who  feek  him  early  fliall 
find  him.  It  was  faid  of  king  Jofiah,  that  while 
he  was  yet  young  he  began  to  feek  the  Lord,  and 


Serm.  I.  The  Fear  of  God.  19 

did  that  which  was  right  in  his  fight,  and  declin- 
ed not  to  the  right  hand,  nor  to  the  left.  And 
God  made  him  to  profper.  You  muft,  as  he  did, 
feek  unto  God  betimes  ;  for  God  is  nigh  to  them 
who  call  on  him  ;  efpecially  to  thofe  who  feek  him 
early.  David  fays  to  Solomon  his  fon,  "  Know 
thou  the  God  of  thy  father,  and  ferve  him  with 
a  perfed:  heart  and  a  willing  mind  ;  for  the  Lord 
fearcheth  all  hearts,  and  knoweth  all  the  imagina- 
tions of  the  thoughts.  If  thou  feek  him,  he  will 
be  found  of  thee  ;  but  if  thou  forfake  him,  he 
will  call  thee  off  forever." 

3.  If  you  fear  God,  you  will  remember  the  fab- 
bath-day,  and  keep  it  holy.  This  is  God's  day  ; 
a  day  on  which  you  are  to  honour  him,  not  doing 
your  own  ways,  nor  finding  your  own  pleafures, 
nor  fpeaking  your  own  words.  You  muft  keep 
this  day  holy,  that  fo  you  may  ferve  God  better 
every  day.  You  muft  employ  the  whole  of  the 
day  religioufly  ;  and  efpecially  keep  your  hearts, 
when  you  go  to  the  houfe  of  God,  and  be  more 
ready  to  hear,  than  to  give  the  facrifice  of  fools. 
We  read  of  fome  who  are  in  almoft  all  evil,  in  the 
midft  of  the  con^^regation  and  aficmbly.  Let 
there  be  none  of  thefe  among  you.  Think  how 
pious  Jacob  felt,  when  he  confidered  himfelf  in 
the  prefence  of  God.  "  Surely  God  is  in  this 
place,  and  I  knew  it  not.  How  dreadful  is  this 
place  1  This  is  no  other  than  the  houfe  ot  God  : 
This  is  the  gate  of  heaven." 

4.  If  you  fear  God,  you  will  govern  your 
tongues,  knowing  that  for  every  fmful,  every  idle 
word  that  you  fpeak,  you  muft  give  an  account 
in  the  day  of  judgment. 

David  fays  to  children,  "I  will  teach  you  the  fear 
of  the  Lord — What  man  is  he  that  defireth  life, 
that  he  may  fee  good  ^.  iCeep  thy  tongue  from  evil, 
and  thy  lips  from  fpeaking  guile.'* 


20  The  Fear  of  God. 

You  muft  not  take  the  name  of  God  In  vain  5 
muft  not  mock  at  holy  things  ;  muft  not  talk  of 
God,  of  heaven,  of  hell,  in  acarelefs,  unmeaning, 
profane  manner.  If  you  thus  talk,  God  will 
not  hold  you  guiltlefs.  You  remember,  that 
when  little  children  fcoffed  at  a  good  old  proph- 
et, God,  in  anger,  fent  bears  among  them,  which 
tare  them  in  pieces.  What  then  will  become  of 
you,  if  you  meek  God  himfelf  ?  Never  fpeak 
falfely.  If  you  fear  God,  you  muft  keep  your 
lips  from  guile— from  lying.  "  A  lying  tongue 
is  abomination  to  the  Lord."  All  liars  (hall  have 
their  part  in  the  lake  which  burns  with  fire  and 
brimftone,  in  the  place  prepared  for  the  devil  and 
his  angels  :  And  it  is  juft  they  ftiould  have  their 
part  there,  for  they  imitate  the  devil  ;  they  ad  as 
his  children.  He  v/as  a  liar  from  the  beginning, 
and  is  the  father  of  liars. 

Abhor  all  filthy  and  unclean  talk.  Let  no  cor- 
rupt communication  proceed  out  of  your  mouth, 
but  only  that  which  is  pure  and  wholefome,  and 
fit  to  be  heard.  Let  not  uncleannefs  be  once  nam- 
ed among  you,  nor  foolifti  talking  and  jefting  ;  but 
let  your  fpeech  be  always  with  grace  ;  with  decen- 
cy and  propriety,  as  becomes  virtuous  and  holy 
children. 

5.  If  you  fear  God,  you  will  not  contend  and 
quarrel  with  one  another,  but  will  be  friendly  and 
peaceable.  When  David  teaches  you  the  fear  of 
God,  he  fays,  "  Depart  from  evil,  and  do  good; 
feek  peace  and  purfue  it." 

How  odious  it  is  for  children, to  fall  into  violent 
paffions  with  one  another  ;  to  threaten  and  ftrike 
in  anger  ;  and  to  ufe  vile  and  provoking  names  1 
Chrift  fays,  "They  whoare  angry  with  others  with- 
out a  caufe,  and  call  them  fools,  fhall  be  in  danger 
of  hell  fire."  He  calls  children  "  his  lambs."  You 


Serm.  I.  The  Fear  of  God.  21 

know  that  lambs  are  innocent  creatures.  When 
you  quarrel  with  one  another,  you  aft,  not  as 
Chrift's  lambs,  but  rather  as  young  bears  and 
wolves. 

6.  If  you  fear  God,  you  will  endeavour  to  do 
good  according  to  your  ability  :  and  befure,  you 
will  be  careful  to  do  no  mifchief,  to  have  no  con- 
cern in  any  wicked  plans  that  are  propofed.  If 
fmners  entice  you,  you  will  not  confent ;  but  will 
turn  from  them  and  pafs  away  :  you  will  have  no 
fellowfhip  with  the  unfruitful  works  of  darknefs  ; 
but  will  rather  reprove  them  :  you  will  fay  to  e- 
vil  doers,  "  Depart  from  us,  for  we  will  keep^tile 
commandments  of  God."  We  read  of  feme,  who 
fleep  not,  except  they  have  done  mifchief ;  and 
their  fleep  is  taken  away,  unlefs  they  caufe  fome 
to  fall.  Never  join  fuch  parties  as  thefe  ;  for  "a 
heart  that  devifeth  wicked  imaginations,  and  feet 
that  are  fwift  in  running  to  mifchief,  are  abomi- 
nation to  the  Lord."  And  "  a  companion  of 
fools  will  be  deftroyed." 

7.  If  you  fear  God,  you  will  honour  your  pa- 
rents :  For  this  is  his  command,  "  Honour  thy 
father  and  mother,  that  it  may  be  well  with  thee, 
and  that  thou  mayeft  live  long  on  the  earth." 
Speak  of  them  with  refpeft,  behave  toward  them 
with  reverence,  obey  them  with  cheerfulnefs,  and 
regard  their  will,  when  you  are  abfent  from  them, 
as  well  as  when  you  are  prefent  with  them.  Solo- 
mon fays,  "  The  eye  that  mocketh  his  father,and 
delpifcth  to  obey  his  mother,  the  ravens  of  the 
valley  fliall  pick  it^out,  and  the  young  eagles  fhall 
eat  it."  His  meaning  is,  Such  ungracious  and 
wicked  creatures,  as  mock  and  defpife  a  parent, 
while  children,  will  probably  prove  rogues  and 
villains,  when  they  grow  up  ;  fo  that  God,  in  his 
wrath,  will  give  them  up  to  an  untimely  death, 


22  The  Fear  of  God. 

and  leave  them  to  be  devoured  by  ravenous  beafts 
and  birds. 

8.  If  you  fear  God,  you  will  betake  yourfelves 
to  Jefus  Chrift,  the  Saviour  of  loft  finners. 

He  came  to  feek  and  to  fave  them  that  are  loft. 
When  you  compare  your  hearts  and  lives  with 
God's  holy  law,  you  fee  that  you  have  tranfgreff- 
ed  it.  This  law  condemns  every  one  who  con- 
tinues not  in  all  things  written  therein  to  do  them. 
Chrift  by  his  death  hath  redeemed  us  from  the 
curfe  of  the  law ^you  can  have  redemption  on- 
ly by  faith  in  him  as  a  dying  Saviour.  The  fear 
<il^tGod,  as  a  holy  and  righteous  Being,  will  lead 
you  to  Chrift,  who  came  to  fave  you  from  the 
wrath  to  come.  The  law  of  God  is  a  fchoolmaf- 
ter  to  bring  you  to  Chrift,  that  you  may  be  jufti- 
fied  by  faith.  Chrift  invites  all  weary  and  heavy- 
iaden  linners,  all  who  feel  their  guilt  and  fee  their 
danger,  to  come  unto  him,  that  they  may  find 
reft  to  their  fouls.  Them  who  come  to  him,  he 
will  in  no  wife  caft  out. 

Finally  :  If  you  fear  God,  keep  his  command- 
ments. Do  what  he  requires,  and  fhun  what  he 
forbids.  Keep  out  of  the  company  of  wicked 
children,  as  much  as  you  can,  left  you  learn  their 
ways,  and  get  a  fnare  to  your  fouls.  When  you 
fee  evil  in  other  children,  reprove  them  ;  if  they 
are  fo  proud  and  fcornful,  that  they  will  not  re- 
gard you,  defire  thofe  who  are  older  to  reprove 
them.  "  He  that  converteth  a  linner  from  the  er- 
ror of  his  way,  fliall  fave  a  foul  from  death,  and 
fliall  hide  the  multitude  of  fin^." 

Thus,  my  children,  I  have  taught  you,  what  it 
is  to  fear  God,  and  why  you  ftiould  fear  him.  I 
hope  you  have  hearkened,  while  I  have  been 
fpeaking.  Forget  not  what  has  been  faid.  Think 
of  it  after  you  go  home,  and  pray  God  to  imprefi 


Serm.  I.  The  Fear  of  God.  23 

it  on  your  hearts.  If  you  knew  you  fliould  die, 
in  two  or  three  days,  would  you  not  regard  what 
has  been  fpoken  ?  You  know  not  how  foon  you 
ihall  die.  Many  die  young.  How  happy  it  is  to 
be  always  ready.  If  you  live  to  be  old,  death  is 
not  far  off.  "  Man  that  is  born  of  a  woman  is  of 
few  days.**  God  has  called  you  to  obtain  falva- 
tion  through  Chrift.  Give  diligence  to  make  your 
calling  fure.  Now  is  the  accepted  time  j  now  is 
the  day  of  falvation.  If  you  defpife  God*s  calls 
and  refifl  his  grace,  when  you  are  young,  perhaps 
you  will  be  hardened  through  the  deceitfulnefs  of 
fin,  and  rejected  of  God  forever. 

Hear  then  and  regard  the  words  of  David  in  our 
text  and  the  verfes  which  follow  : — "  Come,  ye 
children,  hearken  unto  me,  and  I  will  teach  you 
the  fear  of  the  Lord.  What  man  is  he  that  delir- 
eth  life  and  loveth  many  days,  that  he  may  fee 
good  ?  Keep  thy  tongue  from  evil,  and  thy  lips 
from  fpeaking  guile.  Depart  from  evil  and  do 
good  ;  feek  peace  and  purfue  it.  The  eyes  of  the 
Lord  are  upon  the  righteous,  and  his  ears  are  open 
to  their  cry.  But  the  face  of  the  Lord  is  againft 
them  that  do  evil,  to  cut  of  their  remembrance 
from  the  earth.  Evil  lliall  flay  the  wicked.  But 
the  Lord  redeemeth  the  foul  of  his  fervants  ;  and 
none  of  them  that  truft  in  him  ihall  be  defolate. 


A  PRAYER  FOR  CHILDREN. 

ALMIGHTT  God!    Thou  hajl  created  me  by  thy 

power ^  preferred  me  by  thy  care,  and  fupported  me  by 

thy  goodnefs.     From  thee  I  derived  my  being,  my  rea- 

fon,  and  all  7ny  powers,     I  am  indebted  to  thee  for  all 


^4  The  Fear  of  God, 

that  I  have  ;  I  am  dependent  on  thee  for  all  that  I 
•want  ;  and  I  owe  to  thee  all  that  I  can  do.  I  would 
be  humbled  before  thee  for  all  my  childijh  follies  and 
youthful  vanities  ;  for  the  corruptions  of  my  hearty 
and  the  iniquities  of  my  life.  I  pray  thee^  0  God,  to  de- 
liver me  from  my  guilt,  and  cleanfe  me  from  my  pollu- 
tions. Form  my  mind  to  the  early  love  of  true  andfub- 
Jiantial  wifdom.  Teach  me  to  love,  fear  andferve  thee, 
with  all  my  heart.  May  I  honour  my  Divine  Saviour, 
know  the  truth  as  it  is  in  him,  fe€l  the  power  of  his 
doctrines,  obey  his  commands,  and  be  conformed  to  his 
example.  I  defire  efpecially  to  imitate  his  example  of 
youthful  piety,  virtue  and  wifdom. .  0  that  like  him,  I 
7night  not  only  grow  inftature,  but  alfo  increafe  in  wif- 
dom, and  in  favour  with  God  and  man.  May  I  em- 
brace the  good,  and  abhor  the  evil  which  I  fee  in  oth- 
ers ;  and^  by  my  example,  do  fomething  to  encourage 
good  and  dif courage  evil,  in  all  that  I  affociate  with. 
May  I  be  a  companion  of  them  who  fear  God,  and  wife- 
ly jhun  the  fnares  of  wicked  company.  May  I  be  kept 
from  temptations,  or,  when  they  meet  me,  be  enabled  to 
overcome  them.  Give  me  grace  to  keep  my  heart  dili- 
gently, to  govern  my  tongue  wifely,  and  to  ife  my  time 
profitably.  May  I  daily  mind  the  one  thing  yieedful, 
and  faithfully  attend  to  the  care  of  my  foul.  May  I 
daily  a6l  in  the  fear  of  God,  and  with  a  fenfe  of  the 
judgment  to  come.  May  I  daily  think  of  dying,  and  do 
fomething  in  preparatianfor  my  great  change.  And  when 
death  fh  all  remove  me  from  this  world,  may  I,  of  thine 
abimdant  mercy  in  Chriji  Jefus,  be  received  to  iJjy 
prefence  in  heaven.  Take  7ne  under  thy  care  this  day, 
[jsr  this  night,~\  and,  both  by  night  and  by  day,  may  I 
be  kept  from  fin.  And,  whether  Ifleep  or  wake,  may 
I  be  preferved from  harm  ;  and  unto  thee  I  will  afcribe 
thetraife,  through  Jefus  Chriji  my  Redeemer. — Amen. 


SERMON  II. 


>o*:<^*o< 


The  Duty  of  Speaking  to  the  T^oung^ 


ZECHARIAH  ii.  4. 

Run  fpeak.  to  this  young  man. 

X  HIS  young  man  was  the  prophet  Zech- 
ariah,  who  feems  to  have  enjoyed  the  fpirit  of 
prophecy  in  his  youth.  He  flourifhed  toward  the 
end  of  the  captivity,  when  things  were  ripening 
for  the  reftoration.  The  intention  of  the  firft  part 
of  his  prophecy  is  to  encourage  the  Jews  in  re- 
building their  ancient  city  and  temple.  As  he  was 
converfing  with  an  angel,  whom  he  calls  "  the  an- 
gel that  talked  with  him,"  he  faw  another  angel, 
with  a  meafuring  line  in  his  hand,  going,  like  an 
architect,  to  lay  out  the  plan  and  take  the  propor- 
tion of  the  city,  in  order  to  its  being  rebuilded. 
And  the  angel,  who  talked  with  him,  went  forth, 
and  this  other  angel  went  out  to  meet  him,  and 
faid  to  him,  "  Run  fpeak  to  this  young  man,  fay- 
ing, Jerufalem  fhall  be  inhabited,  as  towns  with- 
out walls  ;  for  the  Lord  will  be  a  wail  of  fire  round 
about  her,  and  the  glory  in  the  midft  of  her." 

This  meffage  to  the  young  prophet  was  fent  on 
a  fpecial  occalion.  There  may  be  many  occafions 
which  call  on  ii^  to  addrefs  the  young.  Other 
young  men  are  to  be  fpoken  to.  as  well  as  the 
Vol.  V.  D 


i6  The  Duty  of  Speaki7ig 

prophet ;  others  are  required  to  fpeak  to  them,  as 
well  as  the  angel  to  fpeak  to  Zechariah  ;  there  are 
other  fubjecls  on  which  the  young  need  to  be  ad- 
dreffed,  as  important  as  that  which  called  the 
prophet's  attention.  I  fhall  therefore  improve  our 
text  as  a  general  direction  to  fpeak  to  the  young. 
You  will  alk  then,  what  young  man  is  to  be  fpo- 
ken  to  ? 

Every  one  needs  to  have  fomething  faid  to  him. 
But  there  may  be  fpecial  occafions  to  fpeak  tofome. 
You  will  find  fome  who  are  ignorant,  and  need 
to  be  inftruded  ;  fome  who  are  rafh  and  precipi- 
tant, and  need  to  be  warned  ;  fome  who  are  wick- 
ed and  ungodly,  and  need  to  be  reproved  j  fome 
who  are  inattentive  to  their  duty,  and  need  to  be 
exhorted.  Every  one  has  his  temptations,  his 
dangers,  his  weakneffes,  and  his  failings,  and 
needs  to  be  addrefl'ed  in  a  manner  fuitable  to  his 
peculiar  lituation  and  character. 

But  what  Qccafton  is  there  to  fpeak  to  the  young 
man  ? 

Speak  to  him,  becaufe  he  is  unexperienced  ;  he  has 
not  had  time  for  much  obfervation  and  improve- 
ment. Hence  through  want  of  knowledge,  he  is  li- 
able to  commit  many  grofs  miftakes,  and  to  take 
many  dangerous  fteps.  Give  him,  therefore,  the 
advantage  of  your  better  judgment,  clearer  fore- 
light  and  riper  experience. 

Speak  to  him,  becaufe  temptations  await  him,  of 
which  he  is  unapprizcd.  This  is  with  him  a  gid- 
dy age  ;  a  critical  period.  His  paffions  are  ftrong, 
his  imagination  lively,  his  felf-confidence  bold, 
and  his  forethought  but  Ihort.  Hence  tempta- 
tions more  fuddenly  furprize  him,  more  eafily 
overcome  him,  more  powerfully  bear  him  away, 
than>  we  hope,  they  will  do  at  a  riper  age,  when 
his  fenfes  are  better  cxercifed  to  difeern  both  good 
and  evil. 


Serm.  II.  to  the  Toung.  2I 

Speak  to  him,  becaufe  one  wrong  Jlep  may  be 
followed  with  a  train  of  mifchievous  confequences. 
It  is  of  importance  that  he  begin  well  ;  that  he  fet 
out  right ;  that  he  early  take  the  path  in  which  he 
fhould  walk ;  that  he  be  fecured  from  the  fatal 
tracks,  into  which  incautious  fouls  are  ealily  de- 
coyed. One  falfe  ftep  will  make  way  for  another, 
and  that  for  a  third,  until  the  poor  thoughtlefs 
wanderer  will  be  fo  bewildered  in  the  mazes  of 
errour  ;  fo  entangled  in  the  fnares  of  vice,  that  he 
will  not  know  by  what  means  to  extricate  himfelf, 
nor  by  what  fteps  to  return  back  to  the  good  way, 
from  which  he  has  departed. 

Speak  to  him,  becaufe  he  may  have  many  bad 
advifers.  His  wicked  companions  will  intice  him 
to  evil  ;  and  perhaps  their  fair  fpeeches  will  caufe 
him  to  yield.  Many  feducing  fuggeftions  will  be 
made  to  him  ;  many  flattering  arguments  will  be 
urged  upon  him,  to  draw  him  away  from  truth 
and  virtue.  Give  him  your  wholefome  cautions, 
that  he  may  ceafe  to  hear  the  inftruclions,  which 
caufe  to  err  from  the  words  of  knowkdge. 

Speak  to  him,  becaufe  the  intereji  of  his  foul  is 
depending.  It  cannot  be  a  matter  of  indifference 
what  courfe  he  takes,  for  with  this  his  eternal  ftatc 
is  counected.  The  path  of  fm  is  the  way  to  hell, 
going  down  to  the  chambers  of  death.  The  path 
of  righteoufnefs  is  the  M'ay  of  life,  leading  up  to  the 
kingdom  of  glory.  As  you  would  fave  a  foul  from 
death,  apply  the  means  in  your  power  to  convert 
the  (inner  from  the  errour  of  his  ways. 

Speak  to  him,  becaufe  from  yowvftlence  he  will 
conclude  that  his  way  is  right,  or  not  dangeroufly 
wrong.  There  are  many  cafes,  in  which,  not  to 
reprove  is  to  countenance  an  errour  ;  not  to  con- 
demn is  to  excufe  a  fault  j  not  to  rellrain  is  to 
embolden  a  tranfgrefTion. 


28  The  Duty  of  Speaking 

Speak  to  him,  becaufe  the  virtue  and  happinefs 
of  o//jfrx  may  greatly  depend  on  his  conduct.  If 
he  runs  into  the  path  of  vice,  you  know  not  how 
many  he  may  draw  after  him.  Thefe  again  may 
decoy  and  miflead  many  more.  His  pernicious 
influence  may  fpread  wide  and  laft  long.  It  may 
reach  down  to  fucceeding  generations,  and  extend 
itfelf  on  each  fide,  more  and  more,  in  its  progrefs» 
One  linner  deftroys  much  good.  You  know  not^ 
how  much  evil  you  may  prevent,  and  how  much 
good  you  may  promote,  by  fpeaking  to  one  young 
man.  By  fpeaking  to  him,  you  may  fpeak  to  hun- 
dreds. 

-  Speak  to  him,  becaufe  he  is  jyoz^w^,  and  there  is 
hope  that  you  may  do  him  good.  There  may  be 
fome  older  linners  who  are  hardened  through  the 
deceitfulnefs  of  fin,  and  become  callous  and  unfeel- 
ing to  reproof.  The  young  are  not  yet  fo  far 
gone  in  vice.  There  is  in  them  fome  fenfibility  of 
heart  ;  fome  regard  to  honour  ;  fome  apprehen- 
fion  of  futurity  ;  fome  tendernefs  of  confcience  j 
and  a  word  properly  fpoken  may  have  a  happy  ef- 
fect. 

You  v/ill  next  enquire,  whoje  hufinefs  is  it  ta 
fpeak  to  the  young  man  ? 

It  is  the  bufinefs  of  every  one  who  fees,  that  he 
needs  to  be  fpoken  to,  and  who  can  do  him  good 
by  fpeaking.     Particularly, 

His  -parents  ought  to  fpeak  to  him.  They  are 
commanded  to  bring  him  up  in  the  nurture  and 
admonition  of  the  Lord  ;  to  train  him  up  in  the 
way  in  which  he  fliould  go.  By  divine  authority 
they  are  charged  with  his  inftruction,  guidance 
and  education.  If  they  forbear  to  execute  the 
charge,  how  God  will  refent  the  neglect,  they 
may  learn  from  the  example  of  his  vengeance  on 
the  houfe  of  Eli,  of  which  he  fays,  "  I  will  judge  the 


Scrm.  II.  to  the  Toung.  2^ 

houfe  of  Eli  forever  for  the  iniquity  which  he 
knoweth,  becaufe  his  fons  made  themfelves  vile, 
and  he  reftrained  them  not.'* 

If  the  youth  be  removed  from  the  government 
of  his  parents,  tbey,  under  whofe  care  he  now  lives, 
fliould  fpeak  to  him.  As  he  is  become  a  member 
of  their  family,  they  are  bound,  as  they  fee  occa- 
fion,  to  advife  and  reprove  him.  Every  head  of 
a  family  has  authority  within  his  own  houfe ;  and 
he  can,  if  he  will,  maintain  order  and  government 
there.  Let  his  example  be  pure  and  blamelefs,  and 
his  infl;rud:ions  and  reproofs  will  be  powerful  and 
efficacious.  If  there  be  thofe  in  his  family,  who, 
by  reafon  of  age,  are  beyond  the  reach  of  his  au- 
thority ;  or,  by  reafon  of  perverfenefs,  fpurn  the 
orders  of  his  houfe,  he  can,  at  leaft,  remove  them. 
Let  every  houfeholder  adopt  David's  refolution, 
"  I  will  behave  myfelf  wifely  in  a  perfed:  way  :  I 
will  walk  within  my  houfe  with  a  perfe6l  heart : 
I  will  fet  no  wicked  thing  before  my  eyes.  A 
froward  heart  Ihall  depart  from  me :  I  will  not 
know  a  wicked  perfon.  Mine  eyes  fhall  be  on  the 
faithful,  that  they  may  dwell  with  me.  He  that 
workcth  deceit  Ihall  not  dwell  in  my  houfe  j  he 
that  telleth  lies  fliall  not  tarry  in  my  fight." 

Minijlers  ought  to  fpeak  to  him.  Chrift  has 
given  it  in  command  to  them  to  feed  his  lambs. 
It  is  a  part  of  Paul's  charge  to  Titus,  "  Exhort 
young  men  to  be  fober  minded."  John  wrote  to 
little  children  and  to  young  men,  "  that  the  word 
of  God  might  dwell  in  them,  and  that  they  might 
be  ftrong  to  overcome  the  wicked  one."  Minif- 
ters  are  to  regard  the  weak  as  well  as  the  ftrong, 
and  children  as  well  as  thofe  who  are  of  full  age. 
They  are  to  give  every  one  his  portion,  and  to 
diftribute  in  Chrifl's  family  both  milk  and  ftrong 
meat. 


^ 


^o  The  Duty  of  Speaking 

■—  Jged  people  fliould  fpeak  to  him.  Their  years, 
gravity  and  experience,  if  accompanied  with  right- 
eoufnefs,  give  dignity  to  their  perfons,  weight  to 
their  counfels,  and  authority  to  their  reproofs. 
On  the  contrary,  their  filence  and  connivance  will 
embolden  the  youthful  tranfgreffor,  and  ftrength- 
en  his  hands,  that  he  will  not  depart  from  iniquity. 
Paul  fays  to  Titus,  "  Speak  thou  the  things  which 
become  found  doctrine,  that  the  aged  men  be  fo- 
ber,  grave,  temperate,  found  in  faith,  charity 
and  patience  :  The  aged  women  likewife,  that 
they  be  in  behaviour  as  becometh  holinefs,  that 
they  may  teach  the  young  to  be  fober,  difcreet 
and  good.'* 

" '"  Touths  ought  to  fpeak  often  among  themfehes  ; 
to  reprove,  admonilh,  and  encourage  one  anoth- 
er, as  there  is  occafion  ;  to  exhort  one  another 
daily,  left  any  be  hardened  through  the  deceitfulnefs 
of  fm,  and  to  be  fellow  helpers  to  the  truth. 

If  youth,  in  general,  were  difpofed  to  teftify  a- 
gainft  the  wicked  praclices  of  their  affociates,  they 
would  foon  difcourage  them.  Many  are  embold- 
ened in  their  wickednefs,  becaufe  they  meet  with 
fome  who  treat  it  with  a  kind  of  jocular  and 
mirthful  approbation.  Now  if  you  would  frown 
upon  it,  exprefs  your  abhorrence  of  it,  and  fhow 
that  you  cannot  bear  them  who  are  evil,  the  guilty 
would  be  afhamed  of  themfelves.  The  advice 
which  the  apoftle  gives  to  Chriftians  concerning 
their  treatment  of  a  diforderly  brother,  is  fit  to  be 
obferved  by  you  in  your  conducl  toward  a  difor- 
derly companion.  "  Note  fuch  an  one,  and  have 
no  company  with  him,  that  he  maybe  afhamed  : 
yet  count  him  not  as  an  enemy,  but  admonifh 
him  as  a  brother." 

\r      You  will  now  afk,  in   what  manner  muft  we 
fpeak  to  him  that  is  young  ? 


Serin.  11.  to  the  f^oung,  |l 

Speak  to  him  fpeedily.  Delays  in  important 
matters  are  attended  with  great  danger.  If  you 
think  of  any  thing  neceflary  to  be  fpoken  to  him, 
take  the  firft  good  opportunity  to  fpeak  it.  Yon 
may  not  have  another.  Tou  or  he  may  foon  be 
dead. 

Speak  to  him  early^  before  he  has  gone  to  an  ir- 
reclaimable length  in  an  evil  courfe.  "  Whom 
(hall  he  teach  knowledge  ?"  fays  the  prophet, 
*'  Whom  fliall  he  make  to  underftand  dodrine  \ 
Them  who  are  weaned  from  the  milk  and  drawn 
from  the  breaft." 

Speak  to  him  feafonahly^  when  you  find  him  in 
a  proper  frame  to  hear  you  ;  when  his  pallions 
are  calm,  his  thoughts  compofed,  and  his  mind 
open  to  inllrudion. 

Speak  to  him  frequently  ;  for  "  precept  muft  be 
upon  precept,  line  upon  line,  here  a  little  and  there 
a  little.'*  The  Jewifh  parent  was  commanded  to 
"talk  with  his  children,  when  he  fat  in  the  houfe, 
and  when  he  walked  by  the  way  j  when  he  lay 
down,  and  when  he  arofe." 

Speak  to  him  pertinently  ;  for  "  a  word  fitly  fpo- 
ken is  like  apples  of  gold  in  piflures  of  filver."  If 
you  fee  him  ignorant,  enlighten  him  ;  if  you 
fee  him  rafh  and  prefumptuous,  check  and  cau- 
tion him  ;  if  you  fee  him  carelefs,  awake  him  ; 
if  you  fee  him  inattentive  to  danger,  warn 
him  ;  if  you  fee  him  engaged  in  wickednefs,  re- 
prove and  reflrain  him  ;  if  you  fee  him  turning 
to  the  path  of  virtue,  encourage  and  fl;rengthen 
him. 

Speak  to  him  plainly^  but  tenderly,  Choofe  out 
forceablcjbut  acceptable  words  ;  fuch  as  may  reach 
the  heart  without  irritating  the  pafllons.  "  As  an 
earring  of  gold,  and  an  ornament  of  fine  gold  ;  fo 
is  a  wife  reprover  on  an  obedient  ear."     ''  Ye  pa« 


3*  *The  Duty  of  Speaking 

rents,  provoke  not  your  children  to  wrath,  left  they 
be  difcouraged." 

Speak  to  him  feriouJJy  ;  that  he  may  fee,  you 
are  not  trifling,  but  in  earneft  ;  are  not  influenced 
by  paflion  or  ill  humour,  but  by  a  regard  to  his 
intereft,  and  a  fenfe  of  the  importance  of  what 
you  fay.  The  ferioufnefs  of  your  addrefs  will,  we 
hope,  command  his  attention. 

In  this  manner  you  muft  fpeak  to  the  young 
man. 

Well ;  and  what  fliall  we  fay  to  him  ? 
-     Tell  him  that  he  has  a  God  to  ferve. 

The  voice  of  nature  proclaims  the  exiftence  of  a 
Deity  :  We  fee  innumerable  objedls  around  us, 
which  evidently  could  not  bring  themfelves  into 
being,  but  muft  owe  their  exiftence  to  fome  firil 
caufe.  He  who  is  the  firft  caufe  of  all  things,  muft 
be  eternal,  infinite  and  independent.  And  fuch  a 
Being  muft  poflefs  every  perfection  ;  wifdom, 
power,  juftice,  goodnefs  ;  and  whatever  is  necef- 
fary  to  conftitute  a  perfect  character.  Yea,  the 
works  which  we  behold  demonftrate  thefe  perfec- 
tions in  their  Author.  "  The  invifible  things  of 
God  from  the  creation  of  the  world  are  clearly 
feen,  being  underftood  by  the  things  that  are  made, 
even  his  eternal  power  and  godhead."  The  be- 
lief of  the  exiftence  and  providence  of  a  God  is 
the  firft  principle  of  religion.  "  He  that  cometh 
to  God  muft  believe  that  he  is,  and  that  he  is  the 
rewarder  of  them  that  diligently  feek  him."  Lead 
the  youth,  then,  to  an  early  acquaintance  with  the 
Creator.  Direcl  his  thoughts  to  the  moft  eafy  and 
obvious  proofs  of  the  divine  perfections  and  gov- 
ernment. Teach  him  to  view  his  maker  as  always 
with  him,  fupporting  his  nature,  infpeding  his 
actions,  attending  to  his  words  and  obferving  his 
thoughts.     Teach  him  to  confider  God  as  a  hater 


Serm.  II.  io  the  Toung,  23 

of  fin  and  a  lover  of  righteoufnefs.  Teach  him  to 
regard  every  blefling  as  the  gift  of  God's  bounty, 
and  every  afflidion  as  the  correction  of  his  hand, 
and  to  direct  his  heart  to  God  in  grateful  acknowl- 
edgements of  the  former,  and  humble  fubmiflion 
to  the  latter.  Teach  him  that  lie  is  accountable  to 
God  for  all  that  he  thinks,  fpeaks  and  does,  and 
that  a  view  to  the  divine  approbation  Ihould  gov- 
ern all  his  conduct. 

Tell  him  that  he  has  a  foul  to  fave  ;  that  the 
power  within  him,  which  thinks  and  reafons, 
loves  and  hates,  rejoices  and  grieves,  is  fpiritual 
and  immortal  ;  dies  not  with  the  body,  but  fur- 
vives  its  diflblution,  and  will  live  in  another  world  ; 
that  he  was  not  made  merely  to  eat  and  drink, 
fport  and  play  for  a  while  in  this  w^crld,  and  then 
to  die  like  the  brutes  ;  but  to  ferve  God  in  his  fpir- 
it  here,  and  prepare  for  an  eternal  enjoyment  of 
him  hereafter  j  that,  therefore,  it  muft  not  be  his 
principal  care  to  adorn  and  feed  the  body,  but  to 
improve  and  cultivate  the  mind  ;  to  furnifli  it 
with  knowledge,  ftore  it  with  virtuous  principles, 
and  enrich  it  with  noble  fentiments  ;  to  fubdue 
the  paffions,  reftrain  the  fenfual  propeniities,  en- 
large the  underftanding,  and  become  like  to  God 
in  purity,  truth  and  goodnefs.  Remind  him  o£ 
the  evidences  of  his  immortality.  Teach  him  to 
conlider  his  natural  defire  of  life,  as  an  intimation 
that  there  is  a  life  beyond  this  ;  and  the  powers  of 
reafon  and  reflection  as  marks  of  his  fuperiority  to 
the  brutes,  and  proofs  that  he  was  defigned  for 
a  nobler  purpofe,  than  they.  Teach  him,  that  as 
God  is  a  holy  and  righteous  being,  he  will  make 
a  difference  between  the  virtuous  and  the  wicked  ;. 
and  fmcegood  men  often  fuller,  and  bad  men  of- 
ten profper  in  this  world,  there  muft  be  another 
Vol.  V.        ,  £ 


J4  The  Duty  of  Speak'mg 

^orld,  In  which  this  difference  will  be  made.  IM- 
re6l  his  mind  to  thofe  plainer  evidences  of  a  future 
ftate,  which  he  may  find  in  the  holy  fcriptures  ; 
not  only  in  the  declarations  which  they  contain, 
but  alfo  in  the  fa6ls  which  they  record  relative  to 
Jefus  Chrift,  who  died,  rofe  and  afcended,  and 
now  lives  in  glory. 

"  Tell  him,  that  he  is  ^.fallen  creature.  And  that 
he  may  be  apprized  of  the  finful  inclinations  and 
corrupt  tendencies  of  his  heart,  lead  him  to  com- 
pare himfelf  with  the  divine  law  in  its  purity  and 
perfection.  Tell  him  howfinenteredinto  our  nature, 
and  death  into  our  world  ;  even  by  the  revolt  of 
the  firft  parent  of  our  race.  Inftrudl  him  in  the 
ftridnefs  of  the  divine  law,  which  condemns,  and 
muft  in  its  nature  condemn  every  tranfgreflion  of. 
Or  deviation  from  its  own  commands.  Hence  lead 
him  to  fee,  that  by  the  deeds  of  the  law  no  man  cart 
be  juftified  before  God,  or  claim  a  reward  at  his 
hands  ;  but,  on  the  contrary,  every  foul,  coniid- 
ered  in  himfelf,  and  in  relation  only  to  the  law, 
lies  under  guilt  and  condemnation. 

Tell  him,  that  there  is  a  Saviour  provided  for 
finners  ;  who  this  Saviour  is  and  what  he  has  done. 
Teach  him,  that  God,  in  his  boundlefs  compaffion 
to  fallen  men,  fent  down  from  heaven  his  divine 
fon,  who,  being  manifefled  in  our  flefti,  obeyed 
the  precepts  and  fuffered  the  penalty  of  the  law 
for  us ;  wrought  wonders  to  prove  his  heavenly 
miihon  ;  marked  the  way  to  heaven  by  his  doc- 
trines ;  exemplified  in  his  own  life  that  manner 
of  life  which  he  has  injoined  on  us  ;  and,  after  his 
death  on  the  crofs,  rofe  again  and  gave  many  in- 
fallible proofs  of  the  reality  of  his  refurreAion, 
then  afcended  to  heaven  to  prepare  a  place  for  us, 
and  there  lives  to  make  interceilion  for  them  who 
come  to  God  by  him.  Teach  him,that,  through  the 
righteoufnefs  and  interceflion  of  this  Saviour,  the 


Serm.  II.  to  the  Toung.  35 

greateft  linners  may  obtain  the  pardon  of  lin,  and 
the  life  to  come. 

Tell  him  wbat  he  jnujl  do  to  be  faved  ;  that  he 
inuft  believe  on  the  Lord  Jesus  Chrift,  the  Saviour 
whom  God  has  fent  ;  that  faving  faith  in  Chrift 
is  nothing  lefs  than  a  hearty  confent  to,  and  com- 
pliance with  his  gofpel  ;  that  it  includes  a  perfua- 
fion  of  his  divine  million,  a  love  of  his  heavenly 
doctrines,  a  fubm'iflion  to  his  holy  precepts,  a 
conformity  to  his  excellent  example,  a  repentance 
of  known  lin,  and  a  refolution  and  care  to  walk 
in  newnefs  of  life  ;  that  this  faith  purifies  the 
heart,  works  by  love,  and  forms  a  new  creature  ; 
that  confequently  no  man  can  juftly  pretend  to  be 
a  believer  in  Chrift,  as  long  as  he  indulges  a  tem- 
per, and  leads  a  life  oppolite  to  the  gofpel  of  Chrift; 
that  true  faith  is  only  that,  which  is  accompanied 
with  repentance  from  dead  works,  and  a  life  devot- 
ed to  the  fervice  of  God. 

Tell  him,  that  faith  is  the  gift  of  God  ;  a  fruit  of 
divine  opperation  ;  a  confequence  of  God's  open- 
ing the  heart.  This  is  the  doctrine  of  fcripture. 
In  the  linful  and  corrupt  nature  of  fallen  man 
there  is  an  oppofition  to  the  fpiritual  and  holy  de- 
lign  of  the  gofpel.  This  oppoiition  muft  be  con- 
quered ;  this  enmity  muft  be  fubdued ;  pride  muft 
be  brought  down  ;  the  ftupid  heart  muft  be  awak- 
ened ;  prejudices  againft  the  truth  muft  be  remo- 
ved. How  Ihall  the  word  produce  thefe  great  ef- 
fefts  ?  It  muft  come  as  a  fword  in  the  hand  of  the 
fpirit.  It  muft  come  with  demonftration  of  the 
fpirit  and  with  power.  It  is  mighty  only  through 
God.  Therefore  allow  not  your  young  man  to 
indulge  the  vain  felf-flattery,  that  believing  to  his 
own  falvation  is  no  more  than  what  he  may  do  at 
any  time,  when  he  may  fee  occalion  ;  and  hence 
be  led  to  imagine,  that  an  early  attention  to  his 


36  The  Duty  of  Speaking 

falvation  is  needlefs  j  but  put  him  in  remembrance 
that,  lince  faith  is  the  gift  of  God  and  a  fruit  of 
the  fpirit,  and  fmce  the  fpirit's  moft  ufual  time  to 
work  is  the  period  of  youth,  it  highly  concerns 
him  to  liften  to  the  calls  of  grace,  comply  with 
the  motions  of  the  fpirit,  and  engage  in  the  work 
of  his  falvation  now  in  this  peculiarly  acceptable 
time,  left  being  hardened  through  the  deceitfulnefs 
of  fin,  and  through  an  evil  heart  of  unbelief,  he 
depart  from  the  living  God. 

Tell  him  how  he  muft  feek  the  gift  of  divine 
grace.  Since  faith  comes  by  hearing,  and  hearing 
by  the  word  of  God,  he  muft  frequently  read, 
diligently  hear,  and  carefully  examine  this  word  ; 
attend  to  the  evidences  of  its  truth  and  the  import- 
ance of  its  contents ;  confider  his  own  immedi- 
ate concern  in  its  difcoveries  ;  pray  for  divine  di- 
rection and  illumination  ;  guard  againft  the 
temptations  which  would  harden  him  in  the  prac- 
tice of  his  fins  and  divert  him  from  the  care  of 
his  foul.  Caution  him  againft  evil  company,  dan- 
gerous amufem-ents,  and  the  follies,  vanities  and 
lufts  which  are  efpecially  incident  to  his  age.  In- 
ftruct  him  to  feek  the  favour  of  his  maker  imme- 
diately, earneftiy,  conftantly  and  perfeveringly, 
and  yet  to  feek  it  humbly,  and  with  a  fenfe  of  his 
unworthinefs. 

Tell  him  of  the  ftns  which,  you  fee,  moft  eafily 
befet  him,  and  from  which,  you  apprehend, 
his  orreateft  dansrer  arifes  ;  warn  him  to  avoid 
them  ;  furnifli  him  with  arguments  agamft  them  ; 
reprefent  to  him  the  deftructive  influence  they 
will  have  on  his  reputation,  comfort,  intereft,  and 
efpecially  on  his  foul ;  ftiow  him,  how  they  harden 
the  heart,  wafte  the  confcience,  grieve  the  fpirit, 
defeat  the  word,  diihonor  God,  provoke  his 
wrath,  and  terminate  in  mifery.     Point    out  to 


Serm.  11.  to  the  Toung.  ^f 

him  the  baleful  influence  of  his  evil  communication 
and  example  to  corrupt  the  h.earts,  viciate  the 
morals,  and  ruin  the  fouls  of  others  ;  hold  up  to 
his  view  the  awful  judgment  of  God  againft  thofe 
who  corrupt  the  earth  with  their  abominations. 
The  fmoke  of  their  torment  will  afcend  forever 
and  ever  ;  and  the  faints  will  give  glory  to  God 
for  his  righteous  judgment. 

Tell  him  of  his  duty  in  its  various  branches  ; 
the  duty  of  fear,  truft,  refignation  and  obedience 
which  he  owes  to  God  ;  of  faith,  gratitude  and 
love  which  he  owes  to  the  redeemer  ;  of  benevo- 
lence, truth,  juftice,  condefceniion  and  peaceable- 
nefs,  which  he  owes  to  mankind  ;  of  fobriety, 
charity,  temperance  and  humility,  which  he  owes 
to  himfelf.  Reprefent  to  him  the  beauty,  amia- 
blenefs  and  importance  of  thefe  virtues.  Wliatfo- 
ever  things  are  true,  juft,  pure,  honeft,  lovely, 
of  good  report,  virtuous  and  praifeworthy,  bid 
him  think  on  thefe  things. 

Tell  him  that  he  muft  die.  He  is  apt  to  put  a- 
way  the  thoughts  of  death.  Urge  him  to  confid- 
er,  that  death  is  as  certainly  appointed  for  him, 
as  it  v/as  for  his  anceftors,  who  are  already  gone 
to  the  grave  ;  that,  though  he  is  now  in  the 
bloom  of  youth  and  vigour  of  health,  he  is  no 
more  fure  of  life,  than  his  grandlire  who  ftoops 
with  age  and  bends  on  his  ftaff — apply  for  his  a- 
wakening  the  deaths  of  others,  and  efpecially  the 
deaths  of  the  young — prefs  upon  him  the  wife 
man's  exhortation,  "  Whatfoever  thy  hand  lind- 
eth  to  do,  do  it  with  thy  might,  for  there  is  no 
work  in  the  grave,  whither  thou  goeft." 

Finally.  Tell  him  of  an  approaching yz/(/^;»^w/, 
at  which  both  fmall  and  great  muft  ftand  before 
God.  Remind  him  that  God  will  judge  the  fe- 
crets  of  all  hearts — will  difclofe  the  hidden  things 


> 


^8  The  duty  cf  Speaking 

of  darknefs — will  try  every  man's  work  of  what 
fort  it  is — will  render  to  all  according  to  their 
deeds  whether  good  or  evil — to  them,  who  by 
patient  continuance  in  well  doing  have  fought  for 
glory,  honour  and  immortality  ;  eternal  life  :  but 
to  them  who  have  not  obeyed  the  truth,  but  have 
<)beyed  unriffhteoufnefs  ;  indignation  and  wrath. 
If  you  fee  him,  in  contempt  of  all  your  warnings, 
ftill  refolved  to  walk  in  his  own  ways,  and  in  the 
fight  of  his  own  eyes,  bid  him  remember,  that 
for  all  thefe  things  God  will  bring  him  into  judg- 
ment. 

Thefe  are  the  fubjedts  on  which  you  fhould  talk 
to  the  young,  and  to  which  you  fliould  often  call 
their  attention. 

And  now,  that  I  may  difcharge  a  part  of  my 
own  duty,  I  turn  myfelf  to  the  young.  You  have 
feen  that  it  is  the  duty  of  parents,  minifters,  the 
aged,  and  all  who  regard  your  happinefs,  often 
to  fpeak  to  you.  And  furely,  if  it  is  our  duty 
to  fpeak,  it  is  yours  to  hear  us,  when  we  fpeak. 
If  you  will  not  hear,  we  may  as  well  be  filent. 
We  {hall,  indeed,  thus  deliver  our  own  fouls  ; 
but  we  fliall  aggravate  the  deftrudion  of  yours. 
Therefore  hear  inftiuftion,  be  wife  and  refufe  it 
not.  Be  of  a  teachable  difpolition.  Receive  our 
commandments  humbly  ;  take  our  reproofs  thank- 
fully ;  regard  our  counfels  ferioufly  j  if  you  doubt 
their  propriety,  examine  them  honeflly,  and  pro% 
pofe  your  objedions  modeftly  ;  if  you  find  them 
to  be  j\ift  and  pertinent,  follow  them  confcien- 
tioully.  Confider,  weigh  and  apply  the  things 
which  have  been  fpoken  in  your  hearing. 

There  is  a  God,  who  made  and  preferves  you  : 
fear  and  love  him  with  all  your  hearts  ;  honour 
and  obey  him  in  all  your  ways.  You  have  im- 
iTigj:  tal  fouls,  which  mud  live,  and  be  happy  or 


Serm.  11.  to  the  Toung,  ^g 

miferable,  in  a  future  world  :  make  your  fouls 
your  firft  care.  You  are  fallen  creatures,  tranf- 
greffors  of  God^s  law,  and  as  fuch  you  are  expof- 
ed  to  the  wrath  of  God  :  awake  to  a  fenfe  of 
your  danger  ;  flee  from  the  wrath  to  come.  A 
Redeemer  has  appeared,  died  and  rifen,  that  he 
may  deliver  you  from  that  wrath,  and  bring  you 
to  glory  and  happinefs  in  heaven — Flee  for  refuge 
to  him,  and  lay  hold  on  the  hope  which  he  has 
fet  before  you. 

That  you  may  obtain  falvation  through  him, 
commit  yourfelves  to  him  by  faith  ;  renounce  fin 
by  repentance  ;  feek  the  grace  of  the  fpirit  by 
prayer  and  attendance  on  all  appointed  means  ; 
watch  againft  fin  and  againft  the  temptations 
which  await  you  ;  be  not  conformed  to  the  world, 
but  prove  what  is  the  acceptable  will  of  God  ; 
be  not  weary  in  well  doing,  for  in  due  feafon  you 
will  reap,  if  you  faint  not.  That  you  may  be 
quickened  in  your  duty  and  in  the  work  of  your 
falvation,  think  much  on  death  and  the  judgment 
to  come.  "  Hear  the  conclufion  of  the  whole 
matter  ;  Fear  God  and  keep  his  commandments, 
for  this  is  the  whole  duty  of  man." 


SERMON  III. 


^®•M•®< 


Touth  invited  to  the  Lord's  Supper, 


EXODUS  xii,  26,  27. 

And  It  fliall  come  to  pafs,  when  your  childrea  (liall  fay  unto  you,  What  mean 
you  by  this  fervice  ?  that  ye  fhail  fay,  It  is  the  facrifice  of  the  Lord's 
pafTover,  who  paffed  over  the  houfes  of  the  children  of  Ifrael  in  Egypt) 
when  he  fmote  the  Egyptians,  and  delivered  our  houfes. 


w. 


HEN  God  feleaed  the  feed  of  Abra- 
ham for  a  people  to  himfelf,  he  prefcribed  to  them 
the  form  of  worfhip,  which  he  would  accept. 
Among  the  various  ordinances  which  he  inftituted, 
a  principal  one  was  that  of  the  palaver.  The  in- 
ftitution,  occafion  and  defign  of  this  ordinance 
are  related  in  the  chapter  where  our  text  is. 

The  great  Jehovah  was  now  about  to  deliver 
his  chofen  people  from  their  long  and  grievous  op- 
prellions  in  Egypt.  This  deliverance  he  deter- 
mined to  efFeft  in  a  manner  which  fhould  demon- 
ilrate  his  power  and  fupremacy  in  diftinclion  from 
the  pagan  divinities.  To  perpetuate  the  remem- 
brance of  this  great  falvation,  he  inftituted  the 
pafTover,  to  be  obferved  by  the  Ifraelites  on  that 
folemn  night,  when  he  fent  forth  his  angel  to 
deftroy  all  the  firft-born  in  the  Egyptian  houfes, 
and  thus  fubdued  the  ftubborn  fpirit  of  the  Egyp- 
tian king,  to  difmifs  this  afllicted  people. 


Serm.  III.    Touth  inwied  to  the  Lord* s  Supper.       41 

The  inllruclions  concerning  the  feftival  were 
thefe.  On  the  tenth  day  of  the  month  Nifa?iy 
which  anfwered  in  part  to  our  MarcJo,  and  was 
thence  forward  to  be  the  firft  month  of  their  ec- 
clefiaftical  year,  every  family  of  Ifrael,  or,  if  one 
family  was  too  fmall,  two  neighbouring  families 
joining  together,  were  to  take  a  male  lamb  of  the 
firft  year,  without  blemifh,  and  Ihut  it  up  until 
the  fourteenth  day,  and  then  flay  it  in  the  even- 
ing. In  the  blood  of  the  lamb  they  were  to  dip 
a  bunch  of  hyflbp,  and  fprinkle  with  it  the  doors 
of  every  houfe  where  the  lamb  was  eaten,  and  to 
continue  in  the  houfe  until  the  morning.  This 
was  the  condition  of  their  exemption  from  the 
judgment,  which,  in  that  night,  was  to  fall  on 
the  Egyptians.  This  lamb  was  to  be  dreffed 
whole  ;  not  a  bone  of  it  was  to  be  broken  ;  it  was 
to  be  roafted  with  fire,  and  eaten  all  at  once, 
with  unleavened  bread  and  bitter  herbs  ;  and  if 
any  part  was  left,  it  was  to  be  burnt  with  fire  ; 
and  they  were  to  eat  it  in  the  pofture  and  habit  of 
pilgrims,  with  their  girdles  around  their  loins, 
their  fhoes  on  their  feet,  and  their  ftaves  in  their 
hands. 

After  the  Jews  were  fettled  in  the  land  of  prom- 
ife,  fome  of  thefe  circumftances  were  omitted,  and 
others  were  added.  The  firft  paflbver  was  cele- 
brated in  their  own  houfes  :  after  the  order  of 
divine  worfhip  was  fettled,  all  the  males  were  to 
appear  before  God  in  Jerufalem.  The  firft  pafT- 
over  was  eaten  in  a  ftanding  pofture :  but  it  ap- 
pears, by  our  Saviour's  example,  that  it  was  after- 
ward eaten  in  the  more  eafy  pofture  of  guefts  fit- 
ting around  a  table.  In  the  firft  inftitution  there 
is  no  mention  made  of  the  ufe  of  wine  :  but  this 
in  future  time  was  added  to  the  folemnity.  To 
this  there  are  fome  allufions  in  the  book  of  Pfalms  j 
Vol.  V.  F 


I^g  ToUth  invited  to  ih 

and  there  is  exprefs  mention  of  it  in  our  Lx)l*d'k' 
celebration  of  the  feftival. 

To  commemorate  the  deliverance  of  the  Ifrad«- 
ites  from  Egypt  was  the  primary  defign  of  the 
l^aflbver,  and  to  this  defign  the  circumftances  of 
the  feftival  were  pertinently  adapted.  The  facri^ 
fice  was  a  lamb  without  blemifli  to  iignify  their 
^obligation  to  innocence  and  holinefs  of  Hfe.  It 
was  fet  apart  from  the  reft  of  the  flock,  to  denote 
that  they  were  a  peculiar  people  urtto  God.  As 
the  moft  expeditious  manner  of  preparation,  it  was 
roafted  with  fire,  to  Iignify  that  they  were  to  hold 
themfelves  in  readinefs  for  an  immediate  depar- 
ture. The  whole  was  eaten  by  them,  or  confum- 
<ed  with  fire,  that  no  part  of  it  might  be  profaned 
by  the  Egyptians.  It  was  eaten  in  the  pofture  of 
travellers,  to  indicate  their  expeclation  of  orders 
to  bes.'in  their  march.  It  was  feafoned  with  bitter 
herbs,  in  memory  of  their  cruel  bondage  and  m 
thankfulnefs  for  their  deliverance.  The  bread 
eaten  v/ith  it  was  made  without  leaven,  m  recog- 
nition of  their  fudden  emigration,  which  allowed 
them  no  time  for  the  ufual  method  of  preparing; 
their  bread. 

This  feftival,  however,  had  a  farther  and  more 
important  defign,  which  was  to  lead  the  thoughts 
of  the  Jevv^s  to  Jefus  Chrift,  and  to  the  great  re- 
demption effeifted  by  his  death.  Hence  the  apolf- 
tles  call  him  our  pajfover — ^the  lamb  oi  God — a  lamb' 
Jlain  from  ihz  foundation  of  the  world — a  lamb  nvifh- 
6ut  bletnifJj  and  zuithout  fpot.  The  order,  that  not  a 
bone  of  the  pafchal  lamb  fliould  be  broken,  is  faid 
lb  have  been  fulfilled  in  Chrift,  whofe  bones,  con- 
trary to  the  common  ufage,  were  left  unbroken 
at  his  crucifixion.  His  blood  is  called  the  blood  of 
fprinkling  in  allufion  to  the  fprinkling  of  the  blood 
of  the  paflTover.     And  Chriftians  are  c&efted  to 


Serm.  III.  LorcFs  Supper,  4^ 

keep  thegofpel  feaft,  with  the  unleavened  bread  o£ 
lincerity  and  truth. 

The  Jewifli  paiTover,  then,  was  an  ordinance 
•of  much  the  fame  nature  and  delign  as  the  Chrif- 
tian  fupper.  The  former  had  the  fame  intention 
with  refpecl  to  the  Jews,  as  the  latter  has  with  re- 
fpe(ft  to  Chriftians,  which  is  to  lead  their  minds  to 
the  Saviour.  The  chief  difference  is,  that  the 
paffover  prefigured  his  future  death  ;  the  fupper 
commemorates  his  death  already  paft.  This  was 
inftituted  at  the  time  when  that  was  abolifhed,  and 
doubtlefs  fucceeded  in  its  place. 

Our  divine  Lord,  knowing,  that  the  time  of 
his  death  was  at  hand,  faid  to  his  difciples, 
"  With  deiire  I  have  delired  to  eat  this  paffover 
with  you  before  T  fuffer.**  As  it  was  the  laft  paff- 
over which  he  fhould  ever  fee  on  earth,  and  the 
iaft  that  ever  ought  to  be  celebrated,  he  felt  a  pe- 
culiar folicitude  to  attend  it  with  his  difciples  ;  and 
his  defire  probably  was  increafed  by  the  conlidera- 
tion,  that  this  would  be  a  favorable  opportunity 
to  inftitute  his  commemorative  fupper. 

At  the  ftated  feafon  for  the  celebration  of  the 
paffover,  he  forefaw,  that  he  fhould  be  in  the 
hands  of  his  enemies  ;  he  therefore  folemnized  it 
the  day  before.  And  as  foon  as  he  and  his  difci- 
ples had  done  eating  of  the  pafchal  fupper,  he  in- 
ftituted his  own.  He  took  fome  of  the  bread 
which  was  on  the  table,  and,  having  confecrated 
it  by  prayer,  brake  it  apd  gave  it  to  his  difciples. 
And  then  he  took  fome  of  the  wine  prepared  for 
the  paffover,  and,  in  like  manner,  blelled  that, 
and  diftributed  it  among  them.  On  this  occafion, 
he  inftruded  them,  that  the  bread  and  the  wine 
w^ere  fymbols  of  his  body  broken,  and  of  his 
blood  poured  forth  to  procure  pardon  for  fmners, 
and  to  ratify  the  promifes  of  the  covenant.     And 


44  Touth  inviied  to  the 

he  required  them  to  attend  upon  this  ordinance, 
not  in  remembrance  of  the  redemption  from  Egypt, 
of  which  the  palTover  was  a  memorial,  but  in  re- 
membrance of  a  more  glorious  redemption  foon 
to  be  accomplifhed  by  his  own  death.  He  adds, 
"  I  will  not  henceforth  drink  of  the  fruit  of  the 
vine  until  the  day,  when  I  drink  it  new  with  you 
in  my  father's  kingdom."  The  fame  he  had  faid 
juft  before  concerning  the  cup  in  the  palTover. 
And  his  meaning  was,  that  he  ftiould  not  any 
more  partake  of  either  of  thefe  ordinances  perfon- 
ally  :  but  he  fliould  rejoice  to  behold  the  thing* 
fignified  by  them  happily  accomplifhed  under  his 
new  difpenfation,  which  was  now  about  to  be  in- 
troduced. 

From  thefe  obfervations  it  is  manifeft,  that  the 
facramental  fupper  is  appointed  to  fucceed  the 
paffover  ;  that  both  have  refped  to  the  Saviour, 
and  to  the  benefits  procured  by  his  death  ;  and 
that  the  fupper  in  the  Chriftian  church  has  much 
the  fame  uie,  as  the  paffover  had  in  the  Jewifli 
church.  The  inftruclions  therefore  relative  to 
the  paffover  may,  in  many  refpe^ls,  be  applied  to 
the  Chriftian  inftitution. 

We  will  particularly  attend  to  the  inftru<5lions 
contained  in  the  paffage  felefted  for  our  text. 

I.  The  pafchal  inftitution  refpefted  the  ivhole  con- 
gregation. "  Ye  fhall  obferve  this  thing  for  an  or- 
dinance to  thee  and  to  thy  fons  forever — and  when 
ye  fhall  come  into  the  lan4,  which  the  Lord  fliall 
give  you,  ye  ftiall  keep  this  fervice." 

There  were  fome  ceremonial  pollutions,  which 
difqualified  a  Jew  for  an  immediate  attendance  on 
this  foiemnity  ;  but  his  general  obligation  to  ob- 
ferve it,  nothing  could  cancel  ;  for  this  was 
founded  in  divine  authority.  The  facred  nature 
of  the  ordinance  required  all  to  make  fuitable  pre- 


Serm.  III.  Lord's  Supper,  45 

paration  for  it,  that  they  might  attend  upon  it  ac- 
ceptably ;  but  the  necefllty  of  preparation  was  ne- 
ver a  juil  caufe  for  cujiomary  negle<5l.  In  the  time 
of  Hezekiah,  many  who  had  not  opportunity  to 
obfcrve  the  ufual  forms  of  purification,  ventured 
to  eat  of  the  paffover  otherwife  than  it  was  writ- 
ten ;  but  Hezekiah  prayed  for  them,  faying,  "  The 
good  Lord  pardon  every  one  who  prepareth  his 
heart  to  feek  unto  God,  though  he  be  not  cleanf- 
ed  according  to  the  purification  of  the  fanctuary." 
The  external  form  was  of  ufe  only  as  a  mean  of 
preparing  the  heart,  which  was  the  main  thing 
necefRiry  to  an  acceptable  attendance. 

This  obfervation  may  be  applied  to  the  fupper. 
The  obligation  to  attend  upon  it  is  common  to 
all  Chriftians.  The  command  of  Chrift,  "  Do 
this  in  remembrance  of  me,'*  was  indeed  firfl:  giv- 
en to  the  twelve.  But  Saint  Paul  tells  us,  that  it 
refpecled  ail  Chriftians,  in  all  ages,  down  to  the 
time  of  Chrift's  fecond  coming.  No  man,  who 
believes  the  gofpel,  can  claim  a  right  to  live  in  dif- 
obedience  to  this,  more  than  to  every  divine  com- 
mand. 

There  are  indeed,  certain  moral  difqualifications 
for  an  acceptable  attendance  on  the  fupper.  But 
whatever  they  be,  we  muft  remove  them,  that 
we  may  attend  on  the  ordinance  ;  not  plead  them 
in  excufe  for  neglecting  the  ordinance.  We  ought 
not  to  come  to  it  with  impenitent,  unbelieving 
hearts,  or  with  malevolent,  unfocial  paflions. 
What  then  ? — Are  we  to  turn  from  it  ? — No  :  we 
are  to  make  preparation  for  it  by  examining  our- 
felves,  by  repenting  of  our  fins,  by  repairing  in- 
juries, by  feeking  reconciliation  with  offended 
brethren,  and  by  cultivating  benevolence  toward 
all  men.  Whether  we  come  to  the  ordinance  or 
not,  we  can  have  no  right  to  indulge  a  wicked 


4^  Tottth  invited  to  the 

temper  either  toward  God  or  men.  And  one  ufe 
of  the  ordinance  is,  to  make  us  watchful  againft 
fuch  a  temper  ;  and  to  awaken  us  to  repentance, 
when  we  difcover  this  temper  in  us,  or  perceive 
it  ftealing  upon  us. 

II.  Our  text  teaches  us,  that,  as  the  ancient  paff- 
over,  fo  alfo  the  Lord's  fupper,  was  particularly 
defigned  for  the  benefit  of  the  young.  "  Whea 
your  children  fhall  fay.  What  mean  you  by  this 
iervice  ?  then  fhall  ye  fay,  It  is  the  facrifice  of  the 
Lord's  paflbver." 

One  ufe  of  the  paffover  was  to  excite  the  atten- 
tion and  enquiry  of  children,  that  they  might  thus 
be  prepared  to  receive  inftruftion  from  their 
parents  concerning  the  great  things,  which  God 
had  done,  and  ftill  would  do  for  his  people.  The 
publick  celebration  of  this  feftival,  from  year  to 
year,  was  defigned  to  be  the  means  of  tranfmitting 
the  knowledge  of  religion  from  one  generation  to 
another  down  to  the  latefl  period  of  that  difpen- 
fation. 

In  times  of  national  degeneracy,  this  ordinance 
fell  into  difufe.  But  whenever  there  was  a  revi- 
val of  religion,  the  reftoration  of  the  feflival  and 
a  regular  attendance  upon  it  were  fome  of  the 
firfl:  favourable  appearances.  Thus  it  was  in  the 
greigns  of  Hezekiah  and  Jofiah,  thofe  pious  kings, 
whofe  reigns  were  diftinguiftied  by  an  active  zeal 
for  religion. 

It  was  common  for  the  young  to  attend  the  paff- 
over. They  were  conducted  thither  by  their  pa- 
rents, that  they  might  obferve  the  folemnity  and 
learn  the  defign  of  it.  Luke  tells  us,  it  was  the 
cuftom  for  children  to  repair  to  this  feflival,  as 
foon  as  they  were  twelve  years  old.  It  was  at 
the  time  of  the  paffover,  that  children  in  the  tem- 
ple fung,  "  Hofanna  to  the  fon  of  David,"  Jefu» 
was  pleafed  with  the  pious  flraia. 


Serin*  IlT.  LorcTs  Supper,  'n^f 

Now  as  the  Lord's  fupper  is  an  inftitution  par- 
allel to,  and  fucceedmg  in  the  place  of  the  paffo- 
Ver,  we  may  conclude,  that  this,  as  well  as  the 
other,  was  defigned  for  the  ufe  and  benefit  of  the 
young  ',  and  that  they  are  under  fome  fpecial  ob- 
ligation to  attend  upon  it.  One  obvious  ufe  of  it 
is  to  awaken  in  their  minds  religious  thoughtful- 
nefs,  and  to  draw  from  them  pertinent  enquiries, 
that  the  parent  may  thus  be  led  to  inftrudt  them, 
in  the  great  redemption  purchafed  for  a  guilty 
world  by  the  death  of  Jefus  Chrift,  whofe  death  i& 
Iteprefented  in  this  ordinance. 

The  young  feem  generally  to  imagine,  that  the 
ferdinance  was  not  intended  for  perfons  of  their 
Age.  That  their  fathers  ought  to  obferve  it,  they 
have  no  doubt  ;  but  for  themfelves  they  think  it 
is  a  matter  of  little  concern.  In  moft  churches 
the  number  of  communicating  youths  is  very' 
fmall.  Few  approach  the  table  of  their  redeemer, 
«ntil  they  become  fettled  in  a  family  ftate  :  and 
there  are  many,  who  even  then  negle<5t  it.  But 
let  me  tell  you,  my  young  hearers,  that  as  foon 
as  you  are  able  to  difcern  the  Lord's  body  in  the 
holy  fupper,  and  to  underftand  what  is  meant  by 
this  fervice,  you,  as  well  as  others,  are  bound  to 
attend  upon  it.  We  find,  that,  in  the  time  of  the 
apoftles,  there  were  in  the  church  little  children, 
as  well  as  young  men  and  fathers. 

You  will  perhaps  fay,  "  We  have  not  fufficient 
knowledge.'* 

Then feek  knowledge.  Content  not  yourfelves 
with  what  you  have  attained  ;  but  endeavour  to 
-abound  more  and  more.  You  have  been  taught, 
that  Jefus  Chrift  came  into  the  world  to  fave  fin- 
aoers.  Surely  you  fhould  be  folicitous  to  know, 
who  this  faviour  is^ — what  he  has  done  and  fuffer- 
cd  for  you— and  what  you  muft  do  to  be  faved* 


48  Tout b  invited  to  the 

If  you  have  this  knowledge,  and  with  it  a  defif  e 
to  obtain, and  a  refolution  to  feek  falvation  through 
Jefus  Chrift,  you  have  fuch  preparation,  as  will 
warrant  your  approach  to  his  table. 

You  will  fay,  "  We  are  afraid,  we  fhall  not  live 
fo  as  to  honour  the  religion  of  Chrift.'* 

Be  then  fo  much  the  more  watchful  over  your- 
felves,  prayerful  to  God,  and  diligent  in  your  at* 
tendance  on  all  the  inftituted  means  of  piety. 

Doubtlefs  ydu  have  caufe  to  fear,  left  you  difhon- 
our  your  Saviour  by  a  converfation  which  his 
gofpel  forbids.  But  is  this  a  reafon  why  you  fliould 
not  confefs  his  name  ? — Why  you  fliould  not  even 
refolve,  or  promife,  or  endeavour  to  honour  him  ? 
No  :  It  is  a  reafon,  why  you  fliould  be  more  care- 
ful what  manner  of  perfons  you  are. 

Perhaps  fome  will  fay,  "  Our  paft  converfatiort 
has  not  been  fuch  as  becomes  the  gofpel  of  Chrift." 

I^  this  an  excufe  for  negleding  a  plain  inftitu- 
tion — an  inftitution  deligned  efpecialiy  for  you  .'*— 
No  :  It  is  high  time  for  you  to  repent  and  walk 
in  newnefs  of  life.  Let  not  fin  reign  in  ycm,  that 
you  fliould  obey  it  in  the  lufts  thereof  ;  but  yield 
yourfelves  to  Chrift  as  thofe  who 'are  aUve  from 
the  dead,  and  your  members  inftruments  of  right- 
eoufnefs  to  him. 

You  will  fay,  "  We  do  not  know  that  we  are 
in  a  converted  ftate."  Give  diligence  then  to 
make  your  caUing  fure  ;  and,  with  this  view,  add 
to  your  faith  virtue,  and  to  virtue,  knowledge. 
But,  in  the  mean  time,  neglecl  none  of  the  com- 
mands of  God.  It  is  not  by  the  negled,  but  by 
the  practice  of  duty,  that  you  are  to  prove  the 
reality  of  your  converfion. 

The  apoftles  exhorted  finners  to  repent  and 
turn  to  God  :  but  they  never  advifed  the  ferious 
and  enquiring  to  delay  their  entrance  into  the 


Serm.  III.  Lord*s  Supper*  49 

church,  until  they  had  proved  the  fincerity  of 
their  repentance  by  doing  works  meet  for  repent- 
ance. When  Peter's  hearers,  pricked  in  their 
hearts,  enquired,  what  they  muft  do  to  be  faved  ; 
he  faid  to  them,  "  Repent  and  be  baptifed  for  the 
remiffion  of  fms,  for  the  promife  is  to  you."  And 
they  gladly  received  the  word  ;  and  the  fame  day, 
were  added  to  the  church  three  thoufand  fouls. 
The  apoftle  could  not  know,  nor  could  they  them- 
felves  know,  without  longer  time  of  trial,  that 
they  were  favingly  changed  ;  but  he,  the  fame 
day,  admitted  them  into  the  church,  without  in- 
timating the  expedience  of  farther  delay. 

You  will  fay,  "  The  man  found  at  the  marriage 
feaft,  without  a  wedding  garment,  fell  under  a  fe- 
vere  puniftiment."  It'  is  true  ;  and  fo  did  they, 
who  refufed  to  come  to  the  feaft  at  all.  What 
then  fliall  we  do  ?  Let  us  come  to  the  feaft,  and 
put  on  the  wedding  garment.  This  gueft,  with 
many  others,  was  called  into  the  king's  houfe 
out  of  the  highway.  Where  ftiould  he  get  a  wed- 
ding garment :  he  had  none  of  his  own  ;  and  his 
fellow  beggars  had  none  to  give  him.  At  the 
king's  houfe,  there  was  clean  raiment,  as  well  as 
rich  food.  Here  both  were  free  ;  and  here  the 
beggar  muft  come  for  both.  His  fault  was  not, 
that  he  came  to  the  feaft,  for  he  was  commanded 
to  come  ;  but  that  he  fat  there  in  his  dirt  and  rags, 
and  would  not  put  on  the  clean  garments  brought 
him  from  the  king's  wardrobe. 

Your  coming  into  the  church,  and  attending 
on  inftituted  ordinances,  will  not  be  your  con- 
demnation ;  thefe  things  are  required  of  you  : 
but  if,  under  all  your  advantages,  you  continue 
in  the  love  and  practice  of  fm,  ibis  will  be  your 
condemnation.  It  is  not  your  obfervance,  but 
Vol,  V.  G 


^^  Touth  invited  to  the 

your  mifimprovement  of  divine  inftitutions, which 
involves  you  in  guilt. 

"  But  ought  we  to  come  into  the  church,  and 
approach  Chrift's  table,  while  we  know,  that  we 
have  no  regard  to  religion  ?"     If  this  is   your 
character,  you  neither  alkthequeftion,  nor  defire 
an  anfwer,  on  a  religious  account.     You  cannot 
feel  a  confcientious  folicitude  about  your  duty  in 
this  matter,  when  you  have  no  regard   to  it  in 
any  thing  elfe.     It  is  time  for  you  to  awake  out 
of  lleep,  to  repent  of  your  fins,  and  feek   God's 
mercy  and  grace,  for  the  renewal  of  your  fouls 
and  the  remiffion  of  your  guilt.     "When  any  aik 
me,  what  is  their  duty  in  a  particular  cafe,  I  fup- 
pofe  them  to  be  ferious,  and  I  anfwer  them  accord- 
ingly.    If  they  have  no  defire  to  know  or  inten- 
tion to  do  their  duty,  their  queftion  is  trifling, 
and  the  anfwer  will  be  impertinent.     If  you  are 
regardlefs  of  religion,  I  can  only  exhort  you  to 
confider  your  ways,  and  think  on  your  danger, 
that  you  may  be  awakened  to  jufler  fentiments. 
But  if  you  already  believe  the  gofpel  to  be  true, 
and  feel  it  to  be  important  5  if  yoti  have  a  concern 
to  fecure  its  bleflings,  and  a  refolution  to  obey  its 
precepts,  then  go,  and  attend  on  all  the  means 
which  God  has  appointed  to  confirm  your  hopeful 
beginnings,  and  accomplifh  your  good  intentions. 
"  But  we  are  anxious  to  obtain  grace  for  our 
converfion  :  and  fome  tell  us,  that,  if  once  we  ven- 
ture to  the  Lord's  table  before  we  are  converted, 
there  is  little  hope,  that  we  can  ever  be  converted 
afterward."     My  children,  they  tell  you  wrong. 
Paul  was  of  a  different  opinion.     The  churches  in 
Galatia,  formed  by  his  miniflry,  foon  turned  unto 
another  gofpel,  than  that  which  he  had  preached 
to  them  ;  and  he  was  afraid,  that  he  had  beflow- 
ed  on  them  labour  in  vain.    But  he  travailed  in 


Serm.  III.  Lord^s  Supper,  51 

birth  for  them  again,  that  Chrift  might  be  form- 
ed in  them.  Reft  not  in  ordinances  as  your  fecu- 
rity  ;  make  them  not  a  fubftitute  for  holinefs  ; 
but  improve  them  as  the  means  of  holinefs.  Gof- 
pel  fmners  will  be  fhut  out  of  Chrift's  kingdom, 
not  becaufe  they  have  eaten  and  drunk  in  his 
prefence,  and  heard  him  teach  in  their  ftreets,  but 
becaufe  they  have  ftill  been  workers  of  iniquity. 

But  does  not  the  apoftle  fay,  "  He  that  cateth 
and  drinketh  unworthily,  eateth  and  drinketh 
damnation  to  himfelf  ?"  Yes  :  This  man  brings 
guilt,  or  judgment  on  himfelf,  becaufe  he  difcerns 
not  the  Lord's  body.  So  did  the  Corinthians, 
who  took  one  before  another  his  own  fupper,  and 
one  was  hungry  and  another  was  drunken  ;  and 
fo  do  all  who  eat  in  a  profane  and  impious  man- 
ner. It  is  not  in  this  manner,  that  I  advife  you 
to  eat.  But  examine  yourfelves,  and  fo  eat  of 
this  bread  and  drink  of  this  cup.  The  apoftle 
does  not  warn  thefe  diforderly  partakers  to  par- 
take no  more,  but  exhorts  them  to  repentance  of 
what  is  paft,  and  amendment  for  the  time  to  come. 

If  Jefus  has  appointed  this  ordinance  efpecially 
for  your  benefit,  there  is  a  peculiar  ingratitude  at- 
tending your  negled  of  it.  The  Redeemer,  in 
his  whole  work,  feems  to  have  had  a  particular 
and  diftind  regard  to  the  young.  He  himfelf  be- 
came a  child,  that  he  might  exhibit  to  children 
an  example  of  early  piety  ;  and  one  branch  of 
piety,  which  he  early  exemplified,  was  an  attend- 
ance on  divine  ordinances.  At  the  age  of  twelve 
years  we  find  him  at  the  paffover.  He  has  invit- 
ed the  young  to  come  to  him  ;  he  has  exprefled 
his  high  approbation  of  youthful  religion  :  nev- 
er did  he  appear  better  pleafed,  than  when  he  met 
children  in  the  temple  at  the  paflbver,  and  heard 
them  fing,  "  Hofanna  to  the  fon  of  David."     He 


52  Touth  invited  to  the 

has  cautioned  his  difciples,  that  they  offend  not 
his  little  ones,  nor  caft  ftumbling  blocks  in  their 
way.  He  has  reprefented  them  as  under  the  guar- 
dianfliip  of  angels.  In  the  view  of  the  general 
deftrudion  of  Jerufalem,  the  diftreffes  which 
would  come  on  children,  affeded  him  with  fuck 
deep  fenfibility,  that  he  almoft  forgat  his  own. 
While  he  was  going  to  the  place  of  execution  he 
faid  to  the  fadly  fympathizing  women,  "  Daught- 
ers of  Jerufalem,  weep  not  for  me,  but  weep  for 
yourfelves  and  for  your  cliildren.*'  He  has  given 
it  in  folemn  charge  to  the  paftors  of  his  flock, 
that  they  pay  particular  attention  to  his  lambs. 

What  think  you  of  all  this,  my  children  ?  Are 
you  not  bound  to  come  to  this  ordinance  ? — an 
ordinance  which  Jefus  has  appointed  for  you,  and 
in  which  he  exhibits  himfelf  as  dying  for  you — 
dying  to  pur  chafe  a  falvation,  which  you  need — 
and  need  no  lefs  than  others  ?  Do  you  not  think, 
that  he  will  be  pleafed  with  your  attendance  at  his 
table,  as  well  as  with  the  fongs  of  the  youths  in 
his  ancient  temple  ?  Do  you  not  think,  that  this 
Saviour,  who  in  the  days  of  his  flefli  was  fo  atten- 
tive to  the  young,  and  fo  delighted  with  early  in- 
dications of  piety,  will  accept  your  pious  and 
humble  approaches  to  his  ordinances  ? 

There  are  fome  who,  in  their  tender  age,  have 
felt  their  minds  impreffed  with  a  fenfe  of  religion, 
and  have  thought,  that  they  foon  would  openly 
dedicate  themfelves  to  their  Saviour,  and  come  to 
his  table.  But  by  delay  their  ferious  thoughts  and 
refolutions  have  languifhed  and  died  away.  Ah  ! 
I  have  known  fuch  inftances.  Are  there  not  now 
among  you  fome  of  this  defcription  ?  What  think 
you  of  thefe  early  impreflions  ?  Were  they  not 
the  kind  invitations  of  your  Saviour  to  come  and 
take  a  place  in  his  family,  and  eat  at  his  table  ^ 


Serm.  III.  hordes  Supper,  53 

Did  he  not  ftand  at  your  door  and  knock  ?  Was 
not  this  his  call  to  you  ?  "  Hear  my  voice  and  o- 
pen  the  door,  and  I  will  come  in  and  fup  with  you, 
and  you  ftiall  fup  with  me  ?  What  a  pity,  that 
you  did  not  attend  ?  What  an  advantageyou  might 
have  gained  by  complying  with  his  firfl  call  ?  Ac- 
cept his  invitation  now.  It  is  not  yet  too  late. 
Hear  his  voice  while  it  is  called  to  day.  It  is  ftill 
a  day  of  falvation. 

How  beautiful  is  the  church  in  which  our  fons 
are  as  plants  grown  up  in  their  youth,  and  our 
daughters  as  corner  ftones,  poliflied  after  the  fi- 
militude  of  a  palace  ?  How  pleafing  the  profped, 
when  we  fee  children  devoting  themfelves  to  God 
taking  hold  of  his  covenant,  and  youths  walking 
in  his  ways  and  encouraging  one  another  in  his 
fervice  ?  We  then  anticipate  the  virtue  and  felici- 
ty of  many  generations,  and  promife  ourfelves, 
that  we  ftiall  fee  the  good  of  Jerufalem  all  the 
days  of  our  life,  and  that  our  children's  children 
will  fee  the  church  in  peace. 

III.  We  may  farther  obferve,  that  we  ought  to 
attend  upon  divine  ordinances  with  a  rational 
view  of,  and  a  ferious  regard  to  their  proper  ufc 
and  defign. 

Mofes  fays,  "  When  your  children  ftiall  aflc, 
what  mean  you  by  tliis  fervice  ?  ye  ftiall  fay,  It 
is  the  faa-ifice  of  the  Lord's  paflbver,  who  paffed 
over  the  houfe  of  the  Ifraelites  in  Egypt,  when 
he  fmote  the  Egyptians." 

Mofes  here  fuppofes  it  to  be  agreeable  to  the 
common  fenfe  of  mankind,  and  even  to  the  early 
ideas  of  children,  that  there  is  fome  meaning  in 
every  fervice  which  we  perform  to  the  deity. 
God  never  requires  of  us  any  ufelefs  and  unmean- 
ing ceremony.  In  our  attendance  on  his  inftituted 
fervice,  we  fliould  well  underftand  what  it  means. 


54  Touth  invited  to  the 

All  pofitive  inftitutions  are  intended  for  the  pro- 
motion of  real  holinefs  ;  and  our  obfervance  of 
them  is  no  farther  acceptable,  than  they  are  made 
fubfervient  to  this  end. 

The  ordinance  of  the  fupper  is  defigned  to  fliew 
forth  Chrift's  death ;  and  to  call  up  in  our  fouls 
the  devout  remembrance  of  him.  We  are,  there- 
fore, to  attend  upon  it  with  a  pious  regard  to 
him — with  a  fenfe  of  our  guilt  and  unworthinefs — 
with  repentance  of,  and  refolutions  againft  every 
known  fm — with  faith  in  his  righteoufnefs  to  juf- 
tify  us,  and  in  his  grace  to  fandify  us — with  grati- 
tude for  his  condefcenfion  and  kindnefs  in  giving 
himfelf  for  us — with  love  to  the  brethren,  and 
benevolence  to  all  men,  to  which  we  are  called  by 
his  example  exhibited  to  us,  and  recognized  by 
us  in  this  ordinance.  As  we  eat  at  the  fame  ta- 
ble and  partake  of  the  iame  bread,  we  are  to  con- 
lider  ourfelves  as  members  of  the  fame  family,  and 
to  ftudy  the  things  by  which  we  may  edify  one 
another.  The  apoftle  fays,  "  The  cup  of  bleffing 
is  the  communion,"  or  joint  participation  "  of 
his  blood  ;  and  the  bread  which  we  break  is  the 
communion  of  his  body  ;  for  we  beingmany  are 
one  bread  and  one  body,  as  we  are  all  partakers 
of  one  bread  ;"  or  of  the  fame  loaf.  "  The  things 
which  the  gentiles  facrifice,  they  facrifice  to  de- 
vils, and  not  to  God  ;  and  I  would  not  that  ye 
fliould  have  fellowfhip  with  devils.  Ye  cannot 
drink  of  the  cup  of  the  Lord  and  the  cup  of  devils ; 
nor  be  partakers  of  the  table  of  the  Lord  and  the 

table  of  devils." "  Whether  ye  eat  or  drink, 

or  whatever  ye  do,  do  all  to  the  glory  of  God  ; 
giving  no  offence,  even  as  I  pleafe  all  men  in  all 
things,  not  feeking  mine  own  profit,  but  the  pro- 
fit of  many,  that  they  may  be  faved." 

i  would  obferve  once  more, 


Serm.  Itt.  Lord^s  Supper.  $§ 

4.  It  is  incumbent  on  parents  to  inftrud  their 
children  in  the  nature  and  defign  of  God*s  ordi- 
nances, and  to  encourage  their  attendance  upon 
them.  '*  When  your  children  fliall  enquire. 
What  mean  you  by  this  fervice,  then  fhall  ye  fay. 
It  is  the  facrifice  of  the  Lord's  pafTover.** 

In  like  manner  parents  are  to  teach  their  chil- 
dren, what  is  meant  by  the  Lord's  fupper.  It  is 
a  fymbol  of  his  facrifice  for  the  fins  of  men. 

There  are  fome  who  deter  their  children  from 
this  ordinance  by  too  awful  reprefentations  of  it, 
as  if  it  fealed  the  guilt  and  defi:ru(5lion  of  thofe 
who  received  it  in  unregeneracy.  It  would  be 
more  agreeable  to  the  fweet  and  benevolent  fpirit 
of  the  gofpel  to  reprefent  the  ordinance  as  a  token 
of  God's  grace  and  mercy  to  finners,  and  as  a 
mean  of  accefs  to  him  through  the  Redeemer.  It 
was  not  infi:ituted  to  perplex  and  enfnare,  but  to 
edify  and  comfort  humble  fouls.  It  was  not  in- 
tended to  terrify  and  affright,  but  to  flrengthen 
and  encourage  the  tender  and  fearful. 

While  we  warn  the  young  not  to  approach  it 
with  thoughtlefs  temerity,  or  with  the  indulgence 
of  known  iniquity,  let  us  invite  them  to  come 
humbly  and  penitently.  Let  us  lead  them  to 
view  the  ordinance,  as  defigned  no  lefs  for  their 
ufe  than  for  ours.  Let  us  aflifl  them  in  gaining  a 
good  knowledge  of  the  gofpel,  and  exhort  them 
to  ufe  this  and  every  divine  ordinance  as  the 
means  of  fpiritual  improvement.  Let  us  recom- 
mend to  them  the  religion  of  Jefus  by  our  own 
holy  example.  Let  us  fmile  on  any  hopeful  dif- 
pofitions,  which  we  difcover  in  them,  and  con- 
tribute all  in  our  power  to  their  fpiritual  nour- 
ifliment,  that  they  may  grow  up  in  all  things 
into  Chrifl:,  and  come  to  the  flature  of  perfect 
men  in  him. 


SERMON  IV. 


>©*<0>#©< 


Early  Piety  the  Comfort  of  Old  Age* 
A  Sermon  to  Young  People. 


»>»>ii»4<  <..«•. 


PSALM    Ixxi,    5. 
For  thou  art  my  hope,  O  Lord  God  :  Thou  art  my  truft  from  my  youths 

JVXy  young  friends,  I  may  venture  to  fay, 
there  is  not  one  of  you,  but  who  wiflies  to  live 
to  old  age.  And  if  you  delire  many  days,  certainly 
you  defire  to  fee  good  in  them  all,  even  in  the 
laft  of  them.  It  is  not  a  painful  and  difconfolate, 
but  a  pleafant  and  cheerful  old  age,  which  you 
delire.  I  cannot  promife  you  long  life,  continu- 
ed health,  or  great  riches  ;  nor  can  I  affure  you, 
that  your  decttning  years  will  be  free  from  bodily 
pains  and  worldly  afflidions.  But  I  can  tell  you, 
how  old  age,  if  you  fliould  arrive  to  it,  may  be 
very  comfortable  5  yea,  more  fo  than  your  youth. 
For  inftruftion  in  this  matter  I  will  refer  you  to 
the  experience  of  an  aged  man,  whofe  words  I 
juft  now  read  to  you.  They  are  the  words  of  Da- 
vid J  and  words  which  he  wrote,  when  he  was 


Serm.  IV.    Early  Piety  the  Comfort  of  Old  Age.      57 

old  and  grey  headed,  and  when  he  fuffercd  great 
and  fore  troubles.  In  this  condition,  and  in  this 
period  of  life,  his  chief  comfort  arofe  from  a  re- 
colleclion  of  that  courfe  of  humble  piety,  which 
commenced  in  early  life.  "  Be  thou  my  ftrong 
habitation,  to  which  I  may  continually  refort — 
for  thou  art  my  hope,  O  Lord  ;  thou  art  my  truft 
from  my  youth."  Imitate  his  example  ;  and 
whatever  may  be  your  outward  condition,  you 
will  experience  his  comforts. 

"  Truft  in  God"  fuppofes  a  full  belief  of  his  ex- 
iftence,  perfections  and  government.  This  belief 
is  the  firft  principle  of  all  religion.  "  He  that  com- 
eth  to  God,  muft  believe  that  he  is,  and  that  he 
is  the  rewarder  of  them  who  diligently  feck  him." 

It  implies  alfo  a  knowledge  of  thofe  gracious 
promifes,  which  he  has  made  to  thofe  of  our  race 
and  in  our  condition.  A  general  knowledge  of  his 
charader  gives  an  afTurance,  that  he  will  never 
injure  us  ;  but  without  a  particular  difcovery  of 
his  kind  intentions  toward  m^  we  can  feel  no  af- 
furance  oi  pofitivc  good.  For  divine  goodnefs  is 
free  ;  it  is  under  no  obligations,  and  fubjecl  to 
no  demands  ;  but  is  exercifed  ur.der  the  diredion 
of  fovereign  wifdom.  And,  befure,  fallen  and 
guilty  creatures,  fuch  as  -zi^^are,  can  ground  their 
hope  of  future  happinefs  on  nothing  lefs  than  the 
promife  of  God,  becaufe  it  is  manifeft  that  fuch 
creatures  deferve  punifhment  ;  and  whether  this 
punifhment  may,  on  any  terms,  be  remitted,  none 
can  tell,  without  a  declaration  from  God  himfelf. 

God's  promifes  are  conditional ;  and  we  become 
interefted  in  the  blellings  promifed  only  by  a  com- 
pliance with  the  conditions  required.  Truft  in 
God  therefore  implies  a  fubmiflion  of  heart,  and 
a  conformity  of  life  to  thofe  rules  of  duty,  which 
he  has  prefcribed.  We  are  required  "  to  truft  in 
Vol.  V.  H 


0  Early  Piety  the  Cornforf 

God  and  do  good" — "  to  commit  ourfelves  to 
liim  in  well  doing*' — "  to  refl  in  the  Lord,  and 
wait  patiently  for  him."  If  we  look  for  good, 
without  applying  the  means  to  obtain  it ;  if  we 
expecl  the  bounties  of  providence  without  dili- 
gence in  our  calling  ;  prefervation  from  evil  with- 
out circumfpection  in  our  walk  j  the  forgivenefs 
of  our  iins  without  repentance  toward  God  ;  the 
prefence  of  God's  grace  without  calling  on  his 
name  ;  or  the  final  falvation  of  our  fouls  without 
a  patient  continuance  in  well  doing ;  our  pretend- 
ed truft  in  God  is  nothing  better  than  prefump- 
tion,  infult  and  mockery. 

David  fays,  "  Thou  art  my  truft  from  xny  youth.** 
He  profefles  to  have  made  religion  his  deliberate 
choice,  the  will  of  God  the  rule  of  his  conduct, 
and  hope  in  God  the  comfort  of  his  foul,  in  that 
early  period  of  life,  which  too  often  paffes  away 
in  trifling  and  vanity. 

David's  hiftory  verifies  his  profefilon.  He  was 
but  a  youth,  when  he  went  forth  to  the  conflict 
with  the  giant  of  Gath,  who  bade  defiance  to  the 
armies  of  the  living  God.  The  king  of  Ifrael 
judged  him  too  young  for  fuch  an  encounter, 
"  Thou  art  not  able,"  fays  he,  "  to  fight  with 
this  Philiftine,  for  thou  art  a  youth,  and  he  a  man 
of  war  from  his  youth."  But  David  was  ftrong 
in  faith,  and  his  faith  he  ftrengthened  by  recur- 
rence to  paft  experience  of  God's  merciful  protec- 
tion in  times  of  danger.  He  anfwers  the  king, 
**  Thy  fervant  kept  his  father's  fheep  in  the  wil- 
dernefs  ;  and  there  came  a  lion  and  a  bear,  and 
took  a  lamb  out  of  the  flock.  And  I  went  after 
him  ;  and  when  he  arofe  againft  me,  I  caught  him 
by  the  beard  and  flew  him.  The  Lord,  who  de- 
livered me  out  of  the  paw  of  the  lion  and  of  the 
bear,  fliall  deliver  me  out  of  the  hand  of  this  Phil- 
iftine J  and  he  fliall  be  as  one  of  thofe/* 


Serm.  IV.  of  Old  Age.  59 

As  David  began  a  life  of  piety  in  youth,  fo  lie 
continued  \t  to  old  age.  He  fays,  "  O  God,  thou 
art  my  truft  from  my  youth — Thou  haft  taught 
me  fro7n  my  youth,  and  hitherto  I  have  declared 
thy  wonderous  vi^orks."  The  religious  knowledge, 
and  the  pious  principles,  v^hich  he  had  early  embi- 
bed,  governed  his  condud  in  all  the  fublequent 
ftages  of  his  life. 

In  his  hiftory  we  find  imperfedions,  and  one  in- 
Ilance  of  grofs  and  complicated  iniquity  ;  but  not 
any  habitual  vice.  His  great  tranfgreflion  was 
followed  with  a  profeffion  of  deep  repentance — 
his  imperfeftions  were  occafions  of  godly  forrow 
— his  infirmities  called  up  his  daily  vigilance.  Re- 
pentance with  him  was  not  a  tranfient  exercife, 
but  an  habitual  temper.  Hence  he  prays,  "  Re- 
member not  againft  me  the  fins  of  my  youth  ; 
but  according  to  thy  mercy  remember  me  for  thy 
goodnefs  fake,  O  Lord." — "  Who  can  underftand 
his  errors  ?  Cleanfe  thou  me  from  fecret  faults  : 
keep  back  thy  fervant  alfo  from  prefumptuous 
fins  ;  then  fhall  I  be  innocent  from  the  great  tranf- 
greflion." Confcious  of  remaining  corruptions, 
"  he  laid  God's  judgments  before  him,  and 
watched  to  keep  himfelf  from  his  own  iniquity" — 
from  the  fin  which  moft  eafily  befet  him.  Senfi- 
ble  of  his  liablenefs  to  err,  "  he  thought  on  his 
ways  ;"  and  when  he  found  himfelf  going  aftray, 
he  ftopt,  and  "  turned  his  feet  into  God's  tefti- 
monies  ;  and  he  made  hafte  and  delayed  not  to 
keep  the  commandments  of  God."  Diftrufting 
his  own  wifdom  and  liability,  he  held  his  ears  at- 
tentive to  reproof,  and  his  mind  open  to  convic- 
tion. "  Let  the  righteous  fmite  me,"  fays  he, 
"  it  Ihall  be  a  kindnels  j  and  let  him  reprove  me, 
it  fhall  be  an  excellent  oil,  which  Ihall  not  break 
my  head." 


6o  Earhj  Piety  the  Comfort 

Vv''hen  the  prophet  expoftulated  with  him  for 
his  great  tranfgreffion,  he  difcovered  no  refent- 
jaaent  at  the  freedom,  which  his  monitor  ufed 
with  him  ;  but  humbly  received,  and  honeftly  ap- 
plied the  rebuke,  and  penitently  confeffed,  "  I 
have  firmed  againftthe  Lord."  Daviddid  this  thing 
fecretly,  and  might  imagine,  that  it  remained  a 
fecret  flill.  What  inward  exercifes  of  penitence 
preceded  the  prophet's  reproof,  we  cannot  fay. 
Now,  for  the  firft  time,  he  was  explicitly  admon- 
ifhed  ;  now  he  found  that  his  iniquity  was  no 
longer  to  be  concealed  ;  now  he  confeffed  his 
guilt,  and  declared  his  repentance  before  men. 

In  all  his  life  he  was  diftinguiflied  by  a  devout 
fpirit  ;  by  a  humble  fubmlffion  to  divine  correc- 
tions ;  by  a  wife  improvement  of  various  afflic- 
tions ;  by  a  conftant  obfervance  of  the  ways  of 
providenoe  ;  by  a  faithful  attendance  on  the  wor- 
fhip  of  the  fanftuary  ;  by  a  confcientious  perform- 
ance of  domeftic  duties  ;  and  by  a  thankful  ac- 
knowledgment of  mercies  and  deliverances.  Few 
men  appear  to  have  walked  through  life  in  fuch 
an  intimate  communion  with  God,  and  under 
fuch  an  impreffive  fenfe  of  God's  prefence  and 
government,  as  this  good  man,  who,  from  his 
youth,  had  chofen  God  for  his  hope  and  truft. 

This  early  choice  of  religion  was  a  fpring  of 
comfort  to  him  in  his  declining  years.  In  a  time 
of  affliction  he  prays,  "  Deliver  me,  O  my  God, 
for  thou  art  my  truft  from  my  youth.  By  thee 
have  I  been  holden  up  from  my  childhood.  My 
praife  fliall  be  continually  of  thee." 

In  David's  example  we  are  taught,  "  that  early 
piety  lays  the  fureft  foundation  for  comfort  in  old 
age.'*^ 

This  is  a  truth,  in  which  you,  who  are  now 
young,  are   deeply  concerned,  and  which  you 


Serm.  IV.  of  Old  Age,  i\ 

ought  moft  ferioufly  to  apply.  You  love  many 
days,  that  you  may  fee  good.  But  how  many  fo- 
ever  your  days  may  be,  they  will  all  pafs  away, 
and  the  laft  of  them  will  come.  You  cannot  then  ■ 
fee  good,  unlefs  you  now  take  up,  and  carry  along 
with  you,  into  that  period,  fomcthing  better  than 
the  world  can  give  ;  for  the  world,  however  lib- 
eral it  may  feem  for  a  while,  will  then  take  back 
all  its  former  gifts. 

The  beft  thing,  which  you  can  then  have  to  — 
comfort  and  refrelh  you,  is  the  remembran'ce  of 
early  piety,  and  a  confcioufnefs  of  a  patient  con- 
tinuance in  welldoing.  If  you  wifh  to  have  this 
confolation  at  that  time,  a  pious  life  muft  be  your 
choice  now.  This  will,  on  many  accounts,  be 
your  beft  fupport. 

I .  Early  religion  will  prevent  many  evils,  which  ^' 
would  be  a  torment  in  old  age. 

If  you  now  are  determined  to  caft  oflf  the  great 
concerns  of  religion,  and  to  walk  in  yC(iir  own 
ways,  and  in  the  fight  of  your  own  eyes,  be  af- 
fured,  that  bitter  things  are  written  againft  you, 
and  that  your  old  age  will  fadly  poffefs  the  fins  of 
your  youth  in  pains  of  body,  remorfe  of  confcience, 
and  the  terrors  of  wrath  to  come  ;  or,  which  is 
worfe  than  all,  in  a  ftupidity  of  mind,  which, 
though  it  may  render  you  paft  feeling  for  a  feafon, 
will  make  your  deftrud:ion  more  certain  and  more 
awful. 

And  beiides  the  evils  which  await  you^  there 
arc  mifchiefs  incalculable  and  inconceivable,  which 
you  are  bringing  on  others  ;  and  efpecially  on 
thofe  with  whom  you  moft  frequently  affociate. 
Many  will  be  feduced  into  vice  by  your  vain  coii- 
verfation — many  will  be  corrupted  in  their  man- 
ners by  your  ungodly  example — many  will  be 
hardened  in  guilt  by  your  profane  contempt  of  re- 


tS^  Early  Piety  the  Comfort 

llgion.  And  thefe  will  be  influential  in  feducing, 
corrupting  and  hardening  many  more.  There  is 
no  poffibility  of  forefeeing  how  long  the  evil  may 
continue,  how  far  it  may  run  on,  and  how  wide- 
ly  it  may  fpread  around,  after  it  has  once  been 
put  in  motion.  "  One  finner  deftroys  much  good." 

Now  fuppofe  you  ihould  live  to  old  age,  and  in 
that  folemn  period  fhould  feel  a  ferious  fenfe  of 
the  judgment  before  you  ;  will  it  not  be  painful 
to  reflect  on  fuch  a  life  as  has  been  defcribed  ?  It 
will  then  be  too  late  to  recall  the  evils  which  you 
have  done.  They  who  commenced  the  journey 
of  life  in  your  company,  will  generally  have  fin- 
iflied  their  courfe,  and  pafled  to  the  judgment. 
The  few  who  are  left,  will  be  placed  at  a  diftance 
from  you.  They  will  be  out  of  the  reach  of  your 
counfel  and  admoniton :  or  if  you  can  fpeak  to 
fome  of  them,  perhaps  they  will,  by  this  time, 
have  become  too  infenfible  to  feel,  and  too  obfti- 
nat'e  to  fpllow  your  good  advice. 

In  this  ftage  of  life,  you  will  probably  fee  fami- 
lies, which  fprang  from  you,  and  which,  in  con- 
sequence of  your  example,  live,  as  you  have  done, 
without  religion,  without  the  fear  of  God,  with- 
out regard  to  his  worfhip.  In  a  few  days  you 
muft  go  to  anfwer  before  God  for  your  own  per- 
fonal  conduft,  and  for  the  important  truft  com- 
mitted to  you.  What  anfwer  will  you  be  prepar- 
ed to  give  ?  In  the  perplexity  of  confcious  guilt, 
from  what  fource  will  you  derive  comfort  ?  God 
demands  from  you  the  fervice  of  your  youth  ;  if 
you  will  not  give  him  this  ;  behold,  you  have 
finned  againit  him  ;  and  be  fure  your  lin  will  find 
you  out. 
y/  2.  Early  piety  will  render  you  inftruments  of 
much  good  in  the  world.  Your  zeal  and  forward- 
R^fs  in  religion  will  provoke  very  many.     And, 


Serin.  IV.  of  Old  Jge.  6^ 

in  the  time  of  old  age,  will  it  not  be  a  pleafing  re-^ 
flection,  that  you  have  not  lived  in  vain  ;  but, 
according  to  your  ability,  have  brought  honor  to 
God's  name,  and  done  good  to  mankind  ?  That 
by  your  youthful  example  you  have  encouraged 
fome  of  your  fellow  youths  to  forfake  the  foolilh 
and  live,  and  to  go  in  the  way  of  underftanding ; 
to  feek  unto  God  betimes,  before  their  hearts 
were  hardened  through  the  deceitfulnefs  of  fm  ; 
to  come  forward  with  an  open  profeflion  of  reli- 
gion, and  to  walk  agreeably  to  the  religion,  which 
they  profefs  ?  Will  it  not  be  a  pleafure  to  think 
that  thefe  pious  youths,  animated  by  your  exam- 
ple, have  extended  and  fpread  among  others  the 
good,  which  you  began  ;  and  that  there  are, 
within  your  knowledge,  many  pious  and  virtuous 
people,  who  perhaps  might  have  continued  and 
perifhed  in  their  guilty  courfe,  if  you,  like  fome, 
had  lived  in  the  contempt  of  religion,  and  in  the 
neglect  of  your  falvation  ?  And  if  you  fliould  have 
pofterity,  who  may  live  on  earth  after  you  are 
gone,  will  it  not  be  a  great  confolation  and  joy 
to  fee  them  walking  in  the  truth,  maintaining  re- 
ligion in  their  houfes,  promoting  peace  and  virtue 
in  fociety,  and  fpreading  among  their  neighbors, 
and  handing  over  to  their  fucceflors  the  pious  fen- 
timents,  which  they  received  from  you  ?  Or  what- 
ever may  be  their  conduct,  will  it  not  be  a  folace 
to  your  minds  to  reflect,  that  you  have  faithfully 
difcharged  your  duty  to  them,  have  feafonably 
inllructed  them  in  the  truth,  and  have  affedion- 
atcly  exhorted  them  to  a  holy  life,  and  to  appeal 
to  God  and  them,  as  witnefles  how  holily  and 
juftly  and  unblameably  you  have  behaved  your- 
ielves  among  them  ? 

3d.    Early  religion  will  be  a  comfort  to  your 
old  age,  becaufe  it  will  be  attended  with  a  con- 


^ 


^4  Early  Piety  the  Comfort 

fcioufnefs,  that  you  have  approved  yourfelves  to 
God. 

Religion,  you  know,  is  a  fervice  due  to  God, 
And  if  it  be  due  to  him  at  all,  it  is  as  really  due 
in  youth,  as  in  old  age.  If  you  neglect  it  while 
you  are  young,  you  as  impioufly  defraud  and  rob 
God,  as  if  you  fhould  negleft  it  when  you  become 
old ;  for  you  are  as  much  God's  creatures,-«as  de- 
pendent on  him  for  happinefs,  and  as  accountable 
to  him  for  your  conduct  now,  as  you  will  be 
then.  If  there  be  any  fervice  which  you  owe  to 
God,  the  obligation  commences  with  your  intel- 
lectual capacity,  and  continues  through  all  ftages 
of  life  ;  and  you  can  no  more  plead  an  exemption 
from  it  at  one  time,  than  at  another. 

Now  if  you  fliould  live  in  the  negled:  of  religion 
until  old  age  invades  you,  and  fhould  at  that  time 
retain  any  moral  and  intelledual  fenfibiUty,  you 
-muft  condemn  yourfelves  for  having  wafted  your 
beft  days  in  folly  and  vice,  and  referved  for  God 
the  pooreft  and  moft  ufelefs  part  of  life — that  part 
in  which  you  are  leaft  able  to  ferve  him  and  do 
good  to  mankind.  This  will  be  like  offering  the 
blind,  the  lame  and  the  torn  for  facrifice.  And 
furely  you  may  well  be  afraid,  that  fuch  an  offer- 
ing will  not  be  accepted  at  your  hands.  If  after  a 
life  of  impiety,  you  fhould  be  fo  happy  in  the 
laft  ftage  of  your  mortal  exiftence,  as  to  exercife 
a  fincere  repentance,  yet  how  painful  muft  this  be  ? 
The  iniquities  of  a  long  life  will  ftand  in  order  be- 
fore you.  The  matter  of  your  repentance  will  be, 
not  mere  infirmities,  or  accidental  offences,  but 
an  habitual  courfe  of  wickedsefs  from  your  earli- 
eft  youth  to  that  fad  hour.  How  awfully  will  you 
have  filled  up  the  meafure  of  your  fins  ;  what  re- 
morfe  and  anguifh  will  feize  your  minds  ;  how 
will  your  hope  tremble,  when  it  attempts  to  lay 
hold  on  mercy  ? 


Serm.  IV.  of  Old  Age,  65 

To  thofe  who  feek  God  early  there  are  many 
encouraging  promifes.  But  what  promife  will 
you  find  for  fuch  as  refufe  to  feek  him  until  they 
are  old  ?  Thefe  have  loft  the  benefit  of  all  the  en- 
couragements given  peculiarly  to  youth  ;  for  they 
have  gone  beyond  this  period.  Their  hopes  muft 
now  reft  on  more  general  declarations  of  God*s 
mercy. 

But  how  pleafant  may  be  the  laft  ftage  of  life 
to  him  who  can  look  back  and  fay,  "  Thou,  O 
God,  art  my  hope,  and  my  truft  from  my  youth. 
Thou  haft  taught  me  from  my  youth,  and  hither- 
to have  I  declared  thy  wondrous  works.  I  have 
feared  thee  from  my  youth,  and  have  not  wick- 
edly departed  from  thee."  Such  a  man  carries 
with  him  into  old  age,  peace  of  mind,  felf-appro- 
bation,  hope  of  glory,  and  joy  in  God.  He  can 
adopt  this  pious  language  ;  "  Thou  art  my  por- 
tion, O  God.  I  have  faid,  that  I  will  keep  thy 
ftatutes.  "Whom  have  I  in  heaven  but  thee  ?  and 
there  is  none  on  earth,  that  I  defire  befides  thee. 
My  flefli  and  my  heart  faileth ;  but  thou  art  the 
ftrength  of  my  heart,  and  my  portion  forever." 

4.  Early  piety  gives  comfort  to  old  age,  as  it 
lays  a  foundation  for  eminent  improvement  in  re- 
ligion. 

He  who  begins  the  religious  life,  when  he  is  old, 
has  but  little  time  before  him  for  progrefs  in  divine 
knowledge,  for  the  correction  of  wrong  biafles, 
for  the  extirpation  of  evil  habits  and  the  forma- 
tion of  virtuous  ones.  The  holy  temper  wrought 
in  him  will  exift  under  great  imperfedions,  and 
his  fpiritual  exercifes  will  meet  with  many  diffi- 
culties and  obftruftions.  Confequently  he  cannot 
experience  that  comfort  and  pleafure  in  religion, 
which  he  wifties  to  enjoy  j  efpecially  in  fo  near 
views  of  another  world. 
Vol.  V.  I 


66  Early  Piety  the  Comfort 

But  they  who  make  religion  their  early  choice 
and  habitual  praclice,  are  continually  advancing 
in  the  divine  life.     The  graces  wrought  in  them 
by  the  fpirit   of  God,  in  their  renovation,    are 
ftrengthened  by  exercife,  and  the  duties  of  the 
Chriflian  life  are  facilitated  by  ufe.     And  the  vir- 
tues, which  are  moft  important  to  old  age,  fuch 
as  fobriety,  contentment,  patience,  devotion  and 
heavenly  mindednefs,  come  into  familiar  and  a- 
greeable  operation.     It  is  no  eafy  matter  for  an 
old  man  to  be  calm  and  cheerful  under  his  prefent 
trials,  if  he  has  been  anxious  and  fretful  in  all 
his  former  days.     It  is  difficult  for  him  now  to 
have  his  converfation  in  heaven,  if  it  never  has 
been  there  before.     He  can  have  little  relifli  for 
devout  and  fpiritual  exercifes,  if  they  are  all  new 
to  him,  and  he  now  begins  to  learn  them.     My 
friends  ;  that  religion  may  bring  its  confolations 
home  to  your  hearts  in  that  evil  day,  you  rauft 
gain  a  familiar  acquaintance  with  it  in  your  better 
days. 
-^      5.  Religion   begun   in  youth,   and  contmued 
through  the  fubfequent  ftages  of  life,  will  be  a 
fafe  ground  for  ftrong  hope  in  old  age. 

The  man,  who  believes,  that  within  a  few 
weeks  or  months,  he  fhall  enter  into  the  eternal 
world,  muft,  if  any  fenfibility  be  left,  earneftly 
delire  a  good  evidence,  that  he  fhall  be  happy  there. 
But  this  evidence  cannot  ordinarily  be  acquired 
in  a  day  or  week.  It  muft  be  the  refult  of  expe- 
rience and  felf-examination.  There  muft  be  op- 
portunity to  prove  the  inward  temper  and  to 
compare  it  with  the  word  of  God.  A  fudden 
and  hafty  confidence  is  generally  deceitful,  and 
always  precarious.  There  is  no  doubt,  that  fome, 
even  in  old  age,  may  be  the  fubjecls  of  a  renovat- 
ing change  J  but  the  reality  of  fuch  a  change  muft  be 


Serm.  IV.  0/  Old  Age,  67 

doubtful  to  them,  until  they  have  had  more  time 
to  prove  themfelves,  than  the  aged  have  reafon  to 
expect.  Such  perfons,  though  they  die  fafely, 
yet  cannot  wholly  difburden  themfelves  of  previ- 
ous anxieties  and  fears. 

Therefore,  my  friends,  take  up  religion  in^  fea- 
fon,  carry  it  with  you  through  life,  cherifli  it  in 
your  old  age  ;  then  you  will  have  comfort  in  the 
decays  of  your  nature,  and  good  hope  in  your 
death.  Your  conftancy  and  improvement  in  reli- 
gion from  early  life  will  be  an  evidence  in  your  fa- 
vour, in  which  you  may  place  confidence.  How 
pleafant  will  be  this  period,  when  you  can  review 
a  long  life  with  confcious  approbation,  and  can 
look  forward  into  the  eternal  world  with  the  full 
affurance  of  hope  ?  How  bright  will  be  the  even- 
ing of  your  life,  when  light  breaks  in  on  your 
eyes  from  the  heavenly  world  ?  How  cheerfully 
may  you  ftep  forward  into  the  valley  of  death, 
when  the  light  of  God's  countenance  gilds  your 
palTage  ?  "  If  you  prepare  your  hearts  and  ftretcli 
out  your  hands  to  God  ;  if  you  put  away  iniqui- 
ty from  your  hands  and  wickednefs  from  your 
fouls,  then  fliall  you  lift  up  your  faces  without 
fpot  ;  yea,  you  Ihall  be  ftedfaft,  and  fhali  not 
fear  ;  your  age  fhall  be  clearer  than  the  noon  day  ; 
you  Ihall  Ihine  forth,  you  fhall  be  as  the  morning." 

6.  Early  religion  brings  this  additional  advan- 
tage to  old  age,  that  it  enfures  a  more  diftinguifh- 
ed  degree  of  glory  in  the  future  world. 

The  fcripture  allures  us,  that  the  heavenly  re- 
wards will  be  meafured  out  to  good  men  according 
to  the  works  which  they  have  done  for  God,  and 
the  attainments  which  they  have  made  in  holinefs. 
"  They  who  have  fowed  bountifully,  will  reap  al- 
fo  bountifully  ;  and  they  who  have  fowed  Spar- 
ingly, will  reap  fparingly.'*    They  who  have  fpent 


i^  Early  Piety  the  Comfort 

a  long  life  in  the  fteady  pradice  of  religion,  muft 
have  acquired  more  virtue  in  their  hearts,  brought 
more  honour  to  God,  and  done  more  good  to 
men,  than  they  who  never  attended  to  religion 
before  the  laft  ftage  of  their  probation.  Confe* 
quently  they  have  a  capacity  to  enjoy,  and  a  title 
to  receive  a  proportionably  larger  meafure  of  hea- 
venly felicity.  There  are  fome,  who  will  fcarce- 
ly  be  faved  ;  and  fome  whofe  reward  ihall  be  great. 
The  late  penitent  will  be  found  in  the  former  clafs  j 
the  early  Chriftian  in  the  latter.  And,  O  how 
pleafant  muft  be  the  contemplation  of  death  to 
fuch  aged  faints,  as  can  depart  in  the  full  perfua- 
fion,  that  an  entrance  will  be  miniftered  to  thera 
abundantly  into  the  kingdom  of  God,  and  that 
there  they  fliall  receive  an  exceeding  and  eternal 
weight  of  glory  ? 

I  have  reafoned  with  you,  my  young  friends, 
on  the  fuppolition,  that  you  will  live  to  be  old. 
And  now  fay,  Does  not  religion,  on  this  ground, 
appear  to  be  your  higheft  wifdom  ?  Is  not  your 
judgment  brought  fully  over  to  the  fide,  for  which 
I  have  been  pleading  ?  Then  fix  your  refolution 
immediately. — Do  you  hefirate  ?— -'There  is  anoth- 
er argument  in  your  cafe,  which  certainly  forbids 
delay.  It  is  not  certain  that  you  will  live  to  be 
old.  And  with  refpeft  to  each  of  you  individu- 
ally, this  is  not  probable.  You  fee  fome  die  old ; 
you  fee  more  die  young.  The  uncertainty  of  life 
is  a  powerful  reafon,  why  you  fliould  choofe  God 
for  your  hope  and  your  truft  from  your  youth. 
Even  though  you  fliould  be  fpared  to  old  age,  this 
early  choice  is,  on  many  accounts,  highly  reafon* 
able  and  advantageous  ;  if  you  are  to  die  in  youth, 
and  God  knows  whether  this  be  not  your  deftiny, 
then  the  choice,  which  I  have  recommended,  is 
abfolutcly  neceffary.  For  this  is  the  only  time 
you  can  have. 


Scrm.  IV.  of  Old  Age,  69 

If  any  of  you,  my  aged  brethren,  have  let  thk 
time  pafs  away  unregarded,  you  have  loft  your 
beft  time  ;  and  I  deplore  your  lofs.  But  for  hea- 
ven's fake,  lofe  not  what  remains.  Be  humble 
for  paft  negled,  apply  with  diligence  to  the  work, 
which  you  ought  to  have  begun  before.  Death 
is  advancing  ;  it  lingers  not.  Time  is  pafling  ; 
it  {lumbers  not.  It  is  high  time  to  awake  out 
of  fleep.  Wherefore,  let  me  apply  to  you  the 
words  of  the  apoftle,  "  Awake,  ye  that  fleep,  and 
arife  from  the  dead,  and  Chrift  fliall  give  you 
light.  And  walk  circumfpedly,  not  as  fools,  but 
as  wife,  redeeming  the  time,  becaufe  the  days  are 


SERMON  V. 

The  Infirmities  and  Comforts  of  Old  Age, 
A  Sermon  to  Aged  People. 

MY    AGED    BRETHREN    AND    FRIENDS, 

TOU  tvill  permit  an  aged  man.,  like  yourselves.^  t& 

speak.,  this  ajternoon.,  a  few  words  to  yon Or.,ifyou 

please.,  he  will  in  your  hearing  speak  to  hifnself. Per- 

tinent  to  our  case.,  and  worthy  of  our  adoption.,  is  the  pe- 
tition  of  the  Psalmist  in 

PSALM  Ixxi.   9. 

Call  me  not  off  in  the  time  of  old  age Forfake  me  not  when  my  ftrength 

faileth. 

1  HERE  is  little  doubt,  that  David  was 
the  author  of  this  Pfalm.  And  from  feveral  ex- 
preffions  in  it  we  learn,  that  he  wrote  it  in  his  old 
age.  He  prays  in  our  text,  "  Caft  me  not  off  in 
the  time  of  old  age."  And,  in  verfe  18,  "Now, 
when  I  am  old  and  grey  headed,  forfake  me  not." 
But  David,  when  he  died,  was  but  about  feventy 
years  old,  and  he  probably  wrote  the  Pfalm  fomc 
years  before  his  death  j    perhaps  in  the  time  of 


Serm.  V.    Infirmities  and  Comforts  of  Old  Jge,     ft 

Abfalom*s  rebellion  ;  for  he  fpeaks  of  "  enemies, 
who  then  took  counfel  together,  and  laid  wait  for 
his  life."  And  we  find  not  that  he  was  ever  in 
this  perilous  and  critical  fituation  after  that  rebell- 
ion. David,  then,  realized  old  age  earlier  than 
fome  feem  to  do.  He  noticed  its  firft  appearance  > 
he  brought  it  near  in  his  meditations,  before  it 
had  adually  invaded  him  ;  or,  at  leaft,  when  he 
began  ta  perceive  its  approach  in  the  decline  of 
his  ftrength,  and  the  increafe  of  his  grey  hairs. 
But  many  choofe  to  view  it  as  diftant — "  Grey 
hairs  are  here  and  there  upon  them,  and  they  per- 
ceive it  not.'*  They  enjoy,  in  a  comfortable  de- 
gree, the  pleafures  of  life  ;  and  that  evil  day,  in 
which  there  is  no  pleafure,  they  put  far  from 
them. 

It  would  be  wife  for  us  to  imitate  David's  ex- 
ample ;  to  think  of,  and  prepare  for  the  evil  day, 
before  it  comes  ;  to  fecure  God's  gracious  pre- 
fence  now  ;  and  in  our  daily  prayers  to  afk,  that 
*'  he  would  not  caft  us  off  in  the  time  of  old  age, 
nor  forfake  us  when  our  ftrength  faileth.'* 

The  Pfalmift  here  reminds  us,  that  old  age  is  a 
time  when  ftrength  faileth  :  and  that  at  fuch  a 
time  God's  prefence  is  of  peculiar  importance. 

I.  Old  age  is  a  time  when  ftrength  faileth. 

There  is  then  a  fenlible  decay  of  bodily  ftrength. 

As  we  come  into  the  world,  fo  we  depart,  im- 
potent, feeble  and  helplefs.  From  our  infancy  we 
gradually  acquire  ftrength,  until  we  arrive  to  our 
full  maturity.  We  then  for  a  few  years  continue 
ftationary,  without  fen fible  change.  After  a  little 
while  we  begin  to  feel,  and  are  conftrained  to  con- 
fefs  an  alteration  in  our  ftate.  Our  limbs  lofc 
their  former  aftivity  ;  our  cuftomary  labour  be- 
comes wearifome  ;  pains  invade  our  frame  ;  our 
fleep,   often  interrupted,   refreflies  us  lefs  than 


7*2  Infirmities  and  Comforts 

heretofore  ;  our  food  is  lefs  guftful  ;  our  fight  is 
bedimmed,  and  our  ears  are  dull  of  hearing  ; 
"  they  that  look  out  at  the  windows  are  darken- 
ed, and  the  daughters  of  mulic  are  low  ;'*  the 
pleafures  of  reading  and  converfation  abate  ;  our 
ancient  companions  have  generally  withdrawn  to 
another  world,  and  the  few  who  are  left  are,  like 
us,  fhut  up,  that  they  cannot  go  forth.  Hence 
focial  vifits  are  more  unfrequent  and  lefs  entertain- 
ing J  and  our  condition  grows  more  and  more  fol- 
itary  and  difconfolate. 

With  our  bodily,  our  mental  ftrength  ufually  de- 
clines. 

The  faculty,  which  firft  appears  to  fail,  is  the  ;«^- 
mory.  And  its  failure  we  firft  obferve  in  the  diiE- 
culty  of  recoUeding  little  things,  fuch  as  names 
and  numbers.  Wc  then  perceive  it  in  our  inabil- 
ity to  retain  things  which  are  recent.  What  we 
early  heard  or  read,  abides  with  us  ;  but  later  in- 
formation is  foon  forgotten.  Hence,  in  conver- 
fation, aged  people  often  repeat  the  fame  queftions 
and  relate  the  fame  ftories  ;  for  they  foon  lofe 
the  recolleftion  of  what  has  pafled.  And  hence 
perhaps,  in  part,  is  the  impertinent  garrulity,  of 
which  old  age  is  accufed.  You  fee,  then,  my  young 
friends,  the  importance  of  laying  up  a  good  ftore 
of  ufeful  knowledge  in  early  life.  What  you  ac- 
quire now,  you  may  retain  :  later  acquifitions 
will  be  fmall  and  uncertain.  Like  riches,  they 
will  make  themfelves  wings  and  fly  away.  In  the 
decline  of  life  you  muft  chiefly  depend  on  the  old 
ftock  ;  and  happy,  if  you  fliall  have  then  a  rich 
ftore  to  feed  upon. 

When  memory  fails,  other  faculties  foon  follow. 
The  attention  is  with  more  difficulty  fixed,  and 
more  eafily  diverted  :  the  inteflccl:  is  lefs  acute  in 
its  difcernment,  and  the  judgment  more  fallible  in 
its  decifions. 


Serm.  V.  of  Old  Ags»  73 

The  judgment  is  the  laft  faculty  which  the  pride 
of  age  is  w  illing  to  give  up.  Our  forgetfulnefs  wc 
cannot  but  feel,  and  others  cannot  but  obfervei 
But  we  choofe  to  think  our  judgment  remains  fo- 
lid  and  clear.  We  are  never  apt  to  diftruft  our 
own  opinions  ;  for  it  is  the  nature  of  opinion  to 
be  fatisfied  with  itfelf.  It  is  certain,  however, 
that  judgment  muft  fail  in  fome  proportion  to 
the  failure  of  attention  and  recolleclion.  We 
form  a  juft  judgment  by  viewing  and  comparing 
the  evidences  and  circumftances,  which  relate  to 
the  cafe  in  queftion.  If  then  any  material  evi- 
dence, or  circumftance  efcapes  our  notice,  or  flips 
from  our  memory,  the  judgment  formed  is  un- 
certain, becaufe  we  have  but  a  partial  view  of  the 
cafe.  In  all  matters,  where  a  right  judgment  de- 
pends on  comparing  feveral  things,  the  failure  of 
memory  endangers  the  redlitude  of  the  decifion. 

When  we  perceive  a  decline  of  bodily  and  men- 
tal ftrength,  fear  and  anxiety  ufually  increai'e. 
Difficulties  once  trifling  now  fwell  to  a  terrifying 
magnitude,  becaufe  we  have  not  power  to  en- 
counter them  ;  want  flares  upon  us  with  fright- 
ful afpect,  becaufe  we  have  not  capacity  to  pro- 
vide againfl;  it  ;  the  kind  and  patient  attention 
of  our  friends  we  diflrufl,  becaufe  we  know  not 
how  long  we  may  be  a  burden  to  them,  and  we 
have  nothing  in  our  hands  to  remunerate  them, 
except  that  property  which  they  already  anticipate 
as  their  own.  "  The  grafshopper  now  becomes 
a  burden  ;  we  rife  up  at  the  voice  of  the  bird  j  we 
are  afraid  of  that  which  is  high,  and  fear  is  in  the 
way." 

This  flate  of  infirmity  and  anxiety,  painful  in 
itfelf,  is  rendered  more  fo  by  the  recolleclion  of 
what  we  once  were,  and  by  the  anticipation  of 
what  we  foon  fliall  be. 
Vol,  V.  K 


J4  hifirviiiks  and  Comforts 

We  contraft  our  ptefent  with  our  former  cbii» 
dition — Onee  we  were  men  ;  now  we  feel  our- 
felves  to  be  but  babes.  Once  we  poffeffed  active 
powers  ;  now  we  are  become  impotent.  Once 
we  fuftained  our  children  and  miniftered  to  them 
with  pleafure  ;  now  we  are  fuftained  by  them  ; 
and  we  are  fure,  our  once  experienced  pleafure  is 
not  reciprocated.  Once  we  were  of  fome  import- 
ance in  fociety  ;  now  we  are  funk  into  infignifi- 
cance.  Once  oUr  advice  was  fought  and  regard- 
ed ;  now  we  are  paifed  by  with  negle<5t,  and 
younger  men  take  our  place  :  even  the  manage- 
ment of  our  ownfubftance  has  fallen  into  the  hands 
©f  others,and  theyperhapsfcarcely  think  us  worthy 
of  being  confulted.  And  if  we  are,  now  and 
then,  confulted,  perhaps  our  jealoufy  whifpers, 
that  it  is  done  merely  to  flatter  our  aged  vanity 
and  keep  us  in  good  humor. 

Such  a  contraft  Job  experienced,  and  he  found 
it  no  fmall  aggravation  of  his  adverlity.  Looking, 
back  to  former  days,  he  fays,  "When  I  went  out 
of  the  gates  through  the  city,  the  young  men  faw 
me,  and  hid  themfelves  ;  the  aged  arofe  and  ftood 
up.  When  the  ear  heard  me,  then  it  blefled  me  ; 
and  when  the  eye  faw  me,  it  gave  witnefs  to  me, 
becaufe  I  delivered  the  poor  and  fatherlefs,  and 
the  bleffing  of  thofe  who  were  ready  to  perifli, 
came  upon  me.  But  now  they  who  are  younger 
than  I  have  me  in  deriiion.  They  abhor  me  and 
flee  from  me.  They  mar  my  path,  and  fet  for- 
ward my  calamity." 

And  not  only  the  remembrance  of  what  is  paft, 
but  the  fore  thought  of  what  is  to  come,  aggra- 
vates the  calamity  of  the  aged  man. 

In  earlier  Ufe  hope  ftood  by  him  to  comfort 
him  in  all  his  troubles.  If  he  was  difappointed 
in  his  bufmefs,  he  hoped  to  fucceed  better  in  a  fu- 


Serm.  V.  of  Old  Age,  75 

ture  effay.  If  he  met  with  misfortune,  he  hoped 
by  and  by  to  retrieve  it.  If  he  loft  his  health,  he 
hoped  by  time  and  medicine  to  regain  it.  If  he 
fuffered  pain,  he  hoped  it  would  be  fhort.  What- 
ever calamity  he  felt,  he  looked  forward  to  bet- 
ter days.  But  now  hope  has  quitted  its  ftation 
and  retired  from  his  company.  "  His  days  are 
fpent  without  hope."  The  joys  of  life  are  fled, 
never  to  return.  He  anticipates  the  increafe  of 
infirmities  and  pains  from  month  to  month,  and 
the  probable  event  of  total  decrepitude  and  con- 
finement, and  the  entire  lofs  of  his  feeble  remains 
of  fenfibility  and  intelleft. 

Well  might  Solomon  call  this  an  evil  day. 

In  the  probable  expedation  of  fuch  a  day,  there 
is  no  folid  comfort,  but  in  the  hope  of  enjoying 
the  prefence  of  God.     Therefore,  as  we  obferved, 

II.  We  ought  to  adopt  the  prayer  of  David, 
"  Caft  me  not  off'  in  the  time  of  old  age  :  Forfake 
me  not  when  my  ftrength  faileth." 

In  the  firft  place,  the  Pfalmift  may  here  be  fup- 
pofed  to  requeft,  that  God  would  not  caft  him  off 
from  the  care  of  his  providence. 

When  we  have  reached  old  age,  or  find  ourfelves 
near  it,  we  may  reafonably  and  properly  pray, 
that  God  would  excufe  us  from  thofe  pains  of  body 
and  infirmities  of  mind,  with  which  fome  have 
been  afflicted  ;  that  he  would  place  us  in  eafy 
and  unembarraffed  circumftanccs,  and  in  connex- 
ion with  kind  and  faithful  friends  ;  that  he  would 
free  us  from  worldly  carefulnefs  and  anxiety,  and 
allow  us  liberty  for  thofe  devout  exercifes,  which 
are  fuited  to  prepare  us  for  our  momentous  change. 
David  had  feen  the  grofs  mifbehavior  of  fome  of 
his  children,  and  was  now  probably  fuffering  un- 
der the  cruel  perfecution  of  an  ungracious  fon, 
who  wiftied  the  father's  death,  that  he  might  pof- 


76  hifirtnities  and  Comforts 

fefs  the  father's  throne.  In  this  fituation  the  old 
man  pray^,  "  Deliver  me  out  of  the  hand  of  the 
wicked,  out  of  the  hand  of  the  unrighteous  and 
cruel  man.  O  God,  be  not  far  from  me  ;  mafee 
hafte  to  my  help.'*  Under  this  fevere  affliftion  he 
doubtlefs  requefted,  that  God  would  incline  thfe 
hearts  of  his  children  to  treat  him  with  filial  duty 
and  affection,  and  to  ftudy  the  peace  and  comfort 
of  his  declining  age. 

The  happinefs  of  the  parent,  in  the  latter  fta- 
ges  of  his  life,  depends  much  on  the  good  behav- 
iour of  his  children ;  and  particularly  on  their 
kind  attention  to  him.  I  pity  the  aged  man^ 
who,  when  his  ftrength  fails,  looks  anxioufly  a- 
round,  and  fees  not  a  fon  on  whom  he  can  lean  : 
no  ;  not  a  child,  who  will  reach  out  a  hand  to 
fuftain  his  finking  frame,  and  guide  his  tottering 
fteps.  But  1  congratulate  the  happy  old  man, 
■<n\\q  fees  his  children  about  him,  all  attentive,  to 
his  wants,  liftening  to  his  complaints,  compaflion- 
ate  to  his  pains,  and  emulous  each  to  excell  the 
other  in  ads  of  jBlial  duty.  I  honour  the  children, 
when  inilead  of  feeing  the  old  father  toffed  from 
place  to  place,  unwelcome  wherever  he  is  fent, 
they  adopt  the  language  of  Jofeph,  "  Come  to  me, 
my  father  ;  thou  fhalt  be  near  to  me,  and  I  will 
nburifh  thee."  Such  filial  kindnefs  foothes  the 
|)ains,  and  cheers  the  fpirits  of  the  parent.  ft 
makes  him  forget  his  affliction,  or  remember  it  as 
w'aters  which  pafs  away. 

But,  fecondly,  what  David  principally  requeft^ 
ed  was,  that  God  would  grant  him  the  prefence 
of  his  grace.  Thus  he  prays,  in  another  Pfalm, 
*'  Caft  me  not  away  out  of  thy  prefence  ;  take 
not  thy  holy  fpirit  from  me  ;  reflore  to  me  the 
joy  of  thy  falvation,  and  uphold  me  with  thy 
free  fpirit." 


tf  Old  Age»  jf 

His  Outward  man  was  decaying  ;  but  he  folicit- 
ed  fuch  fupplies  of  grace,  as  ftiould  renew  the  in* 
ward  man  day  by  day.  In  his  increafing  infirmi- 
ties he  could  take  pleafure,  when  the  power  of 
God  refted  upon  him  ;  for  however  weak  in  him- 
felf,  he  was  ftrong  in  the  Lord. 
•  t.  In  this  prayer  he  afks  grace,  that  he  may 
maintain  a  temper  and  behaviour  fuited  to  his  ag« 
and  condition. 

it  becomes  the  aged  to  be  grave  and  foher,  for 
they  ftand  on  the  brink  of  the  eternal  world.  And 
who  would  not  be  fober  there  ?  If  we  fliould  ever 
happen  to  fee  fuch  men  light  and  vain,  addicted  to 
frothy  difcourfe,  fond  of  diffolute  company,  and 
feeking  guilty  amufements,  we  fhould  be  Ihocked 
at  the  fpeclacle.  We  fliould  naturally  conclude, 
that  their  hearts  were  totally  alienated  from  God 
and  religion,  and  completely  ftupified  by  the  ha- 
bits of  fm. 

It  becomes  them  to  be  tejiiperate  and  ^igilanf, 
and  to  avoid  every  indulgence,  which  might  tend 
to  increafe  the  peeviflmefs  and  irritability  natural- 
ly incident  to  a  period  of  pain  and  infirmity. 

It  becomes  them  to  be  patient  and  refigned.  As 
they  are  fubjecl  to  peculiar  trials,  and  the  ftrength 
of  nature  fails,  they  fhould  implore  the  prefence 
of  that  goodfpirit,  whofefruitsaregentlenefs,meek- 
nefsandlongfuftering.  They  fliould  call  to  mind  for- 
mer mercies,  and  meditate  on  God's  works  of  old. 
They  fliould  confider  that  their  time  is  fliort,  and 
their  trials  will  foon  be  over.  "  Now  for  a  feafon, 
if  need  be,  they  are  in  heavinefs  through  manifold 
temptations  ;  but  if  patience  has  its  perfe6l  work^ 
the  trial  of  their  faith,  which  is  more  precious, 
than  that  of  gold  which  periflies,  will  be  found  to 
praifc  and  honour  at  the  coming  of  Chrift.  And 
thefe  light  afflictions,  which  are  but  for  a  mo- 


*j%  Infirmities  and  Comforts 

Tnent,  will  work  for  them  a  far  more  exceeding 
and  eternal  weight  of  glory." 

2.  They  fliould  pray  for  grace,  that  by  a  pat- 
tern of  piety  and  heavenly  mindednefs,  they  may 
recommend  religion  to  others.  They  are  requir- 
ed to  be  found  in  charity,  as  well  as  patience  ;  not 
only  to  bear  their  troubles  with  fortitude  and  dig- 
nity, but  to  exhibit  in  all  things  a  behaviour, 
which  becometh  holinefs,  that  they  may  teach  the 
young  to  be  fober  minded.  This  is  the  beft  ex- 
ercife  of  their  charity. 

David,  in  his  old  age,  felt  a  benevolent  concern 
for  rifing  pofterity.  Hence  he  prays,  "  O  God, 
forfake  me  not,  when  I  am  old,  until  I  have  ihewed 
thy  ftrength  to  this  generation,  and  thy  power  to 
every  one  that  is  to  come.'* 

The  aged  man,  taken  off  by  his  infirmities  from 
the  aftive  bufinefs  of  life,  can  in  no  way  do  more 
fervice  for  God  and  for  mankind,  than  by  exhib- 
iting a  vifible  example  of  contentment  and  humil- 
ity, piety  and  fpirituality,  faith  and  hope,  in  the 
near  views  of  another  world.  He  thus  demon- 
ftrates  the  excellence  and  power  of  religion,  and 
calls  on  all  around  him  to  embrace  and  cherifh  it, 
that  like  him,  they  may  bear  afflidion  with  feren- 
ity,  and  meet  death  with  fortitude. 

3.  David  here  folicits*  communion  with  God. 
*'  Cafl  me  not  oflF."  Deny  me  not  free  accefs  to 
thee.  "  Turn  not  away  my  prayer,  nor  thy 
mercy  from  me.'* 

The  good  man,  in  all  circumflances,  would 
maintain  a  heavenly  intercourfe.  But  he  defires 
and  values  this  privilege  mofl  in  a  time  of  afflic- 
tion, and  in  the  near  expectation  of  death.  Our 
Saviour,  who  was,  at  all  times,  filled  with  a  devout 
fpirit,  exercifed  this  fpirit  mofl:  fervently  and  fre- 
quently toward  the  clofe  of  his  life.    And  fo  ought 


#/  Old  Age.  79. 

the  aged  faint.     As  he  is  difcharged  from  the  la- 
bours and  occupations  of   the  world,  let  him  dif- 
mifs  his  worldly  affeftions  and  thoughts,  and  give 
himfelf,  more  than  formerly,  to  felf  examination, 
meditation  and  prayer.     Viewing  the  time  as  at 
hand,  when,  taking  leave  of  all  earthly  things,  he 
muft  enter  into  a  new  world,  mingle  in  new  con- 
nexions, and  appear  in  the  prefence  of  God,  let 
him  employ  himfelf  in  the  contemplation  of  hea- 
ven and  in  the  exercifes  of  devotion,  more  con- 
ftantly  than  he  could  ordinarily  do  in  former  years, 
when  the  world  had  greater  demands  upon  him. 
Looking  forward  to  the  laft  ftage  of  life,  and  re- 
alizing the  condition  in  which  he  may  then  be  pla- 
ced,   let   him   often  afk  beforehand,    that  God 
would  give  him,  at  that  time,  the  fpirit  of  prayer 
in  a  fuperior  degree  ;  would  grant  him,  under 
nature's  weaknefs,  ability  to  colleft  and  arangc 
his  thoughts,  and  a  fervour  of  pious  affeftion  in 
making  known  his  requefts.    This,  in  a  limilar  cafe, 
was  the  employment  and  the  comfort  of  the  Pfalm- 
ift.    "  My  foul,'*  fays  he,  "  is  full  of  troubles,  and 
my  life   draweth  near  to  the  grave  :  mine   ac- 
quaintance are  put  far  from  me  ;  and  I  am  ftiut 
up,  that  I  cannot  go  forth.**    And  what  could  he 
do  in  this  condition  ?  One   thing  he  could  do  ; 
and  this  he   did.     He  applied  himfelf  to  prayer, 
which  is  the  beft  relief  of  an  afflicted  foul.     "  I 
have  called  daily  upon  thee,  and  to  thee  have  I 
ftretched  out  my  hands.     Unto  thee  have  I  cried, 
O  Lord,  and  in  the  morning  fhall  my  prayer  pre- 
vent thee.     Let  my  prayer  come  before  thee  ;  in- 
cline thine  ear  to  my  cry.** 

4.  David,  in  this  petition,  "  Cafl  me  not  off  in 
the  time  of  old  age,**  requefts  that,  by  the  power 
of  divine  grace  working  in  him,  his  faith  and 
hope  might  hold  out  to  the  laft  j  and  that,  by  the 


))»  Infirmities  and  Comforts 

feniSble  difplays  of  divine  light,  and  by  increaf* 
ing  evidence  of  his  title  to  falvation,  he  might  be 
freed  from  the  diftrefling  apprehenlion  of  being 
finally  caft  off  and  forfaken  of  his  God.  Thus  he 
prays,  on  another  occafion,  "  Caft  me  not  away 
tmt  of  thy  prefence.  Reftore  unto  me  the  joy  of 
thy  falvation." 

In  all  feafons  and  conditions  of  life,  the  hope 
of  glory  is  much  to  be  delired,  and  earneftly  to 
be  fought.  This  will  lighten  our  afflidions  and 
fweeten  our  mercies  ;  defend  us  againft  tempta- 
tions and  fmooth  the  path  of  duty ;  difpel  the 
gloom  which  hovers  round  the  grave,  and  bright- 
en the  profpeft  of  eternity.  But  this  hope  is  ne- 
ver more  important,  or  more  delightful  than  ii) 
©Id  age. — Now  the  joys  of  life  have  fled,  and 
earthly  profpeds  are  cut  off;  now  the  day  of  pro- 
bation is  expiring,  and  the  folemn  hour  of  retri- 
bution is  at  hand.  How  unhappy  the  cafe  of  thofe, 
who  are  going  down  to  the  grave  without  hope, 
and  going  to  judgment  with  a  confcioufnefs  of  un- 
pardoned guilt  ;  who,  in  the  review  of  life,  fee 
nothing  but  vain  amufements,  fenfual  pleafures, 
earthly  affedions  and  avaricious  or  ambitious  pur- 
fuits  :  and  in  the  contemplation  of  futurity  fee 
nothing  before  them,  but  death,  judgment  and 
fiery  indignation  ?  But  how  happy  the  aged  Chrif- 
tian,  who  can  look  back  on  a  life  employed  in 
works  of  piety  to  God,  and  beneficence  to  men, 
and  who  now  feels  the  fpirit  of  devotion  and  char- 
ity warmed  within  him,  and  adling  with  frefh  vig- 
or to  confirm  his  hopes  of  heaven,  difpel  the  fears 
of  death,  and  light  up  frefh  joys  in  his  foul  ?  He 
can  take  pleafure  in  his  infirmities,  regarding  them 
as  kind  intimations,  that  "  now  is  his  falvation 
nearer,  than  when  he  believed." 

Such  was  Paul's  felicity,  when  he  wag  ready  to 


Serm.  V.  cf  Old  Age.  8i 

be  offered,  and  the  time  of  his  departure  was  at 
hand.  "  I  have  fought  a  good  fight,  I  have  fin- 
iflied  my  courfe,  I  have  kept  the  faith,  henceforth 
there  is  laid  up  for  me  a  crown  of  righteoufnefs, 
which  the  Lord,  the  rigliteous  judge,  will  give  me 
in  that  day."  How  did  Paul  obtain  this  felicity  ? 
"  He  counted  not  his  own  life  dear  to  himfelf,  that 
he  might  finifh  his  work  with  faithfulnefs,  and 
his  courfe  with  joy."  He  kept  under  his  body  to 
bring  it  into  fubjedion,  left  by  any  means,  when 
he  had  preached  to  others,  he  himfelf  Ihould  be 
a  caftaway."  That  we  may  obtain  the  full  affur- 
ance  of  hope,  we  muft  be  followers  of  them,  who 
by  faith  and  patience  inherit  the  promifes  ;  and  in 
this  courfe  we  muft  give  diligence  to  the  end. 

Our  fubjed  powerfully  applies  itfelf  to  us,  who 
are  advanced  in  age.     We  begin  to  feel  the  de- 
cays of  ftrength,  and  to  perceive  the  indications 
of  our  approaching  diflblution.     In   a  few  days, 
we  muft  go  the  way,  whence  we  fhall  not  return. 
Soon  we  iliall  fee  man  no  more  with  the  inhabit- 
ants of  the  earth  ;  but  Ihall  be  placed  in  new  re- 
lations and  in  a  new  condition.     While  we  tarry 
here,  our  infirmities  will  probably  increafe  ;  our 
days  and  nights  will  become  more  wearifome  ; 
the  pleafures  of  fenfe  will  lofe  their  relifh  ;    the 
burden  of  worldly  bufinefs  will  be  too  heavy  for 
our  bending  (houlders  ;  the  implements  of  our  la- 
bour will  drop  out  of  our  palfied  hands,  and  we 
fhall  have  no  more  a  portion  in  any  thing  that  is 
done  under  the  fun.     And  it  is  not  improbable, 
that  fome  of  our  laft  months  may  be  fpent  in  help- 
lefs  confinement  of  body-— ah,  and  perhaps  too  in 
derangement  or  ftupor  of  mind. 

Looking  forward  to  fuch  a  feafon,  let  us  daily 
pray,  "  O  God,  caftus  not  off  in  the  time  of  old 
age ;  forfake  us  not  when  our  ftrengtlv  faileth? 
Vol.  V.  L 


i'2  Infirmities  and  Comforts 

Give  us  kind  and  patient  friends,  wlio  will  cheer- 
fully minifter  to  our  neceffities  and  bear  our  infirmi- 
ties. Vouchfafe  to  us  rich  fupplies  of  thy  grace, 
that  we  may  fuftain  our  own  infirmities  ;  may  en- 
joy communion  with  thee  ;  may  maintain  our 
heavenly  hope,  and  by  a  pattern  of  Chriftian  pie- 
ty, charity  and  fpirituality,  may  commend  to  thofe 
who  ftand  around  us  that  Divine  Religion,  which 
is  our  fupport,  our  comfort,  and  our  joy.  And 
if,  in  thy  fovereign  wifdom,  thou  fliouldft  fee  fit 
to  deny  Us  the  privilege  of  reafon,  let  the  prayers 
which  we  now  offer  be  gracioufly  remembered  ; 
and  grant  us  pious  and  prayerful  friends,  who  will 
fend  up  petitions  to  thee  in  our  behalf.  And 
whether  we  fhall  then  be  capable  of  making  a  pe- 
tition to  thee,  or  not,  we  now  humbly  afk,  That 
thou  wouldft  not  caft  us  out  of  thy  prefence,  nor 
take  thy  holy  fpirit  from  us,  but  by  thine  own 
wonderful  and  fecret  operation  make  us  more  and 
more  meet  for  heaven  ;  and  when  our  flefli  and 
Gur  heart  fliall  fail  us,  be  thou  the  ftrength  of  our 
heart,  and  our  portion  forever." 

My  brethren,  if  we  wifli  to  enjoy  the  comforts 
of  religion  at  lafl:,  we  muft  cultivate  the  temper, 
and  keep  up  the  exercife  of  religion  now.  It  will 
be  no  eafy  matter  to  take  up  the  bufinefs  then,  un- 
lefs  we  have  been  accuftomed  to  it  before. 

You,  my  friends,  who  are  in  the  midft  of  life, 
and  you  who  are  young,  are  not  uninterefted  in 
this  fubject.  You  all  think,  that  we.  Who  are 
aged,  need  the  comforts  of  religion.  God  grant, 
that  we  may  have  them.  Do  you  not  fometimes 
think  of  us  in  your  prayers  ?  We  hope  you  do. 
But  know,  if  you  live  to  be  aged,  (and  you  all 
defire  many  days)  thefe  comforts  will  then  be  as 
neceffary  for  you  as  they  are  now  for  us.  But 
low  can  you  be  fure  of  them  then,  unlefs  you  ob- 


Serm.  V.      -  0/  Old  Age,  .     Jj, 

tain  an  intereft  in  them  now  ?  To  have  the  com- 
forts of  religion,  you  muft  have  reHgion  itfelf. 
Embrace  it,  therefore,  in  your  hearts ;  cultivate 
the  holy  ten?pcrs  which  it  requires  ;  maintain  the 
good  works  which  it  enjoins,  and  afcertain  your 
title  to  the  eternal  bleffings  which  it  propofes. — - 
Thus  lay  up.  for  yourfelves  a  good  foundation  a- 
gainft  the  time,  which  is  to  come,  that  you  may 
lav  hold  on  eternal  life. 


etaflte 


SERMON  VI. 


>©#^ss>*o< 


Dry  Bones  Rejiored, 


tZEKlEL  xxxvii.  3. 

And  lie  faid  unto  me,  Son  of  man,  can  tliefe  bones  live?    And  t  anfwefedj 
O  Lord  God,  thou  knoweft. 


X  HE  jews,  having  been,  for  many  years, 
taptives  in  Babylon,  viewed  a  return  to  t^eir  own 
land  as  an  event  much  to  be  defired,  but  utterly 
to  be  defpaired  of.  They  were  under  the  power 
of  their  enemies,  who  at  that  time  would  not, 
nor  was  it  thought  they  ever  would,  confent  to 
releafe  them  from  their  bondage.  The  aged  peo- 
ple, who  felt  an  attachment  to  their  native  coun- 
try, were  dying  off,  and  the  youth  were  coming 
forward  with  a  prediledion  for  the  land  of  their 
captivity.  Judea  was  poffeffed  by  ftfangers  and 
furrounded  by  enemies  ;  its  temple,  buildings  and 
walls  were  in  ruins  ;  and  how  Ihould  they  ever 
repoffefs  it ;  or,  if  they  fhould  return,  what  enjoy- 
ment could  they  find  there  ?  Their  captivity  was 
a  punifhment  for  their  fins  ;  and  in  this  idolatrous 
country  thei^e  was  little  profpe61:  of  a  reformation. 
They  were  lofing  the  religious  fentiments  and  man- 
ners, which  fome  had  brought  with  them,  and 
which  a  few  ftill  retained  ;  and  they  were  finking 
deeper  into  depravity,  than  when  their  calamities 


Serm.  VI.         Dry  Bones  Reflored,  85 

began.  What  hope  then  could  there  be  of  their 
re-eftabliftiment  in  their  ancient  country  and  privi- 
leges ? 

To  revive  the  defponding  fpirits  of  the  pious 
people  among  them,  God  fends  to  them  the  proph- 
et Ezekiel  with  the  relation  of  a  remarkable  vi- 
lion. 

The  prophet  feemed  to  himfelf  to  be  placed  in 
the  midft  of  a  valley  filled  with  human  bones.  He 
palTed  by  them  round  about  ;  he  viewed  them  ; 
he  obferved,  that  they  were  numerous,  but  exceed- 
ingly dry,  as  if  they  had  lain  in  the  open  air  for 
a  length  of  time  ;  and  that  they  were  fcattered 
promifcuoufly  over  the  ground,  as  if  they  never 
could  be  collefted  and  reduced  to  order.  God 
fays  to  him,  "  Son  of  man,  can  thefe  bones  live  ?" 
The  prophet  anfwers,  "  O  Lord  God,  thou  know- 
eft."  God  then  commands  him,  "  Prophefy  on 
thefe  bones,  and  fay,Thusfaiththe  Lord,  T  will  caufe 
breath  to  enter  into  you,  and  ye  fhall  live."  So 
he  prophelied,  as  he  was  commanded  ;  and  '"■  as 
he  prophefied,  there  was  a  noife  and  a  fhaking  ; 
and  the  bones  came  together,  bone  to  his  bone, 
and  finews  and  flefli  came  upon  them,  and  Ikin 
covered  them.  But  there  was  no  breath  in  them." 
God  farther  direfts  him,  "  Prophefy  unto  the 
wind,"  or  breath',  *'  and  fay.  Thus  faith  the  Lord, 
Come,  breathe  on  thefe  flain,  that  they  may  live. 
So  he  prophelied,  and  the  breath  came  into  them, 
and  they  lived  and  ftood  on  their  feet,  an  exceed- 
ing great  army." 

This  vifion  is  applied  to  the  defponding  Jews  to 
confole  them  in  their  captivity.  The  Lord  fays 
to  the  prophet,  "  Thefe  bones  are  the  whole  houfe 
of  Ifrael.  They  fay.  Our  bones  are  dried,  our 
hope  is  loft,  we  are  cut  off  for  our  part.  Say  unto 
them,  Thus  faith  the  Lord,  Behold,  O  my  peo- 


S^  Dry  Bones  Reftored, 

pie,  I  will  open  your  graves,  and  I  will  put  my 
fpirit  in  you,  and  ye  Ihall  live,  and  I  will  place 
you  in  your  own  land,  and  ye  fhall  know  that  I 
am  the  Lord." 

This  vifion  was  deligned  to  reprefent  to  the 
captives,  not  merely  a  refloration  to  their  former 
privileges,  but  alfo  a  happy  revival  of  pure  reli- 
gion. This  is  one  important  bleffing  promifed, 
"  I  will  put  my  fpirit  in  you  and  ye  ihall  know 
that  I  am  the  Lord." 

This  was  an  inftrudlive  and  encouraging  vi- 
iion  to  the  captive  Jews ;  and  it  may  be  ufeful  and 
monitory  in  its  application  to  us.  We  will  en- 
deavour to  improve  it  jn  fome  reflections  relative 
to  ourfelves.     It  teaches  us. 

Fir  ft;  That  among  a  people  enjoying  the  revela* 
tion  of  God,  religion  fometimes  falls  into  fuch  a 
iow  condition,  that  there  appears  to  be  but  little 
profpect  of  its  revival. 

In  Ezekiel's  time,  the  Jews  were  like  dry  bones, 
in  which  there  was  no  principle  of  animation. 
In  fome  former  periods  their  ftate  was  little  better* 
Such  was  their  degeneracy,  that  the  minifters  of 
religion  were  in  perplexity,  how  to  addrefs  them 
with  effedl.  *'  To  whom  Ihall  I  fpeak  and  give 
warning,  that  they  may  hear.  Their  ear  is  un- 
circumciied  and  they  cannot  hearken.  The  word 
of  the  Lord  is  a  reproach  to  them,  and  they  have 
no  delight  in  it."  God  himfelf  fpeaks,  as  if  his 
wifdom,  goodnefs  and  patience  had  been  exer- 
cifed  toward  them  even  to  wearinefs,  yet  without 
fuccefs.  "  Ye  men  of  Judah,  what  could  have 
been  done  more,  that  I  have  not  done  I  I  looked 
for  judgment,  but  behold,  oppreflion  ;  for  right- 
eoufnefs,  but  behold  a  cry.'*  "  O  Ephraim,  what 
ihall  I  do  unto  thee  ?  O  Judah,  what  ihall  I  do 
unto  thee  ?  For  your  goodnefs  is  as  the  morning 
cloud  j  as  the  early  dew  it  goeth  away."    Whea 


Senii.  VI.         Dry  Bones  Rejlored.  S^ 

God  afked  Ezekiel  whether  the  dry.  bones  in  the 
valley  could  live,  the  prophet,  not  knowing  what 
anfwer  to  give,  referred  the  queftion  back  to  him 
who  propofed  it.  The  revival  of  fuch  bones  muft 
be  eminently  a  work  of  God  ;  this  was  plain. 
But  whether  God  would  revive  them,  or  wheth- 
er he  could  do  it  confiftendy  with  the  honour  of 
his  charader,  and  the  ends  of  his  government,  he 
only  knew.  In  contemplating  the  ftate  of  this 
people  the  prophet's  only  hope  was  in  the  power 
and  mercy  of  God.     "  Lord  God,  thou  knoweft.*' 

Sinners,  under  the  dominion  of  fin,  are  faid 
to  be  deadj  as  having  in  them  no  adive  principle 
of  fpiritual  life.  Speaking  of  the  Ephefians  in 
their  gentile  ftate,  the  Apoftle  fays,  "  they  were 
dead  in  trefpaffes  and  fins.'*  He  adds  "  We^  Jews, 
had  our  converfation  among  them  in  times  paft, 
fulfiUng  the  defires  of  the  flefti  and  mind."  The 
recovery  of  both  to  a  fpiritual  life  the  Apoftle  a- 
fcribes,  not  to  any  principle  naturally  inherent  in 
them,  but  to  the  quickening  power  of  divine 
grace.  "  God  who  is  rich  in  mercy,  for  his 
great  love,  wherewith  he  loved  us,  even  when  we 
were  dead  in  fins,  hath  quickened  us  together 
with  Chrift.     By  grace  are  ye  faved." 

This  defcription  is  applied,  not  to  unbelieving 
gentiles  and  Jews  only,  but  alfo  to  fome  degener- 
ate  churches.  Some  of  the  churches  in  Afia  ha<ii 
a  name  to  live,  but  were  dead.  Their  members 
in  general  were  deftitute  of  the  power  of  godlincfs  ^ 
and  in  their  beft  members  zeal  languillied,  and 
love  grew  cold. 

What  is  fpoken  of  thofe  ancient  churches  may 
be  applied  to  others  in  latter  times.  When  licen- 
tious opinions  and  immoral  practices  prevail  ; 
when  family  religion  becomes  unfafliionable  ;  when 
the  fabbath  and  the  inftituted  worfliip  of  the  fane- 


$8  Dry  Bones  Rejlored. 

tuary  are  treated  with  negled  ;  when  the  numi 
ber  of  profeffors  is  fmall,  and  its  proportion,  in  a 
time  of  increafing  population,  evidently  decreaf- 
es  ;  when  the  youth  are  generally  indifferent  to 
religion,  and  few  of  them  join  themfelves  to  the 
church  of  God  by  an  open  profeflion  of  their  faith  ; 
when  the  difcipline  of  the  church  is  laid  aiide,  and 
profeffors  live  like  the  men  of  the  world  ;  when 
they,  who  pretend  to  feel  the  power  of  religion, 
withdraw  from  their  brethren,  inftead  of  co-operat- 
ing with  them  in  the  common  caufe  ;  when  the  cer- 
emonies of  religion,  which  were  inftituted  as  means 
of  union,  are  made  occafions  of  uncharitable  contro- 
verfy  and  feparation  ;  we  may  then  fuppofe  our- 
felves  in  the  midft  of  Ezekiel's  valley  of  dry  bones. 
And  if  it  were  afked,  whether  thefe  bones  can 
live  ;  we  could  only  anfwer,  "  Lord  God,  thou 
knoweft." 

But  in  this  vifion  we  are  taught, 
Secondly;  That,  in  the  moft  unpromifing fcafons, 
there  is  room  to  hope,  and  reafon  to  ftrive  for  a 
revival  of  religion, 

God  is  able  to  make  dry  bones  live. 

When  Chrift  taught  his  difciples,  what  diiEcuI- 
ties  might  oppofe  their  paffage,  and  obftrud  their 
entrance  into  the  kingdom  of  heaven,  they  ajfeed 
with  aftonifliment,  "  who  then  can  be  faved  ? 
He  anfwered,  "  With  God  all  things  are  poflible." 
He  can  fo  order  events  in  his  providence,  as  to  a- 
waken  the  carelefs  from  their  {lumbers.  He  can 
imprefs  divine  truth  on  the  ftony  heart,  and  bend 
the  iron  neck  to  obedience.  He  can  quicken  to 
holy  fenfibiUty  the  foul  dead  in  trefpaffes  and  fms. 

The  fame  almighty  grace,  which  can  change 
one  foul,  can  change  thoufands.  The  fpirit  of 
the  Lord  is  not  ftraitened.  He  that  begins  a  good 
work,  can  fpread  it  far  around,  and  make  its  re» 


Serm.  VI.         I^ry  Bones  Rejlored^  89 

fult  glorious.  The  dry  bones  in  EzekiePs  valley 
were  all  made  to  live  and  ftand  on  their  feet,  an 
exceeding  great  army. 

God  is  merciful.  He  has  no  pleafure  in  the  death 
of  the  wicked  j  his  pleafure  is,  that  they  turn 
from  their  way  and  live.  He  has  given  his  only 
begotten  fon,  that  whofoever  belie  vet  h  in  him 
Ihould  not  perifh,  but  have  everlafting  life.  He 
ftrives  with  finners  by  his  good  fpirit,  and  re- 
proves them  by  his  word,  that  they  may  turn  to 
wifdom's  way.  Who  can  fay,  he  has  never  been 
a  fubjed:  of  this  divine  driving  ?  Who  can  fay, 
he  has  never  felt  a  conviction  of  his  lins,  a  re- 
morfe  for  his  iniquities,  a  fenfe  of  futurity,  and 
a  concern  for  his  falvation  ?  To  what  ihall  men 
impute  thefe  uninvited  fenfations,  but  to  the  ex- 
citations of  the  fpirit  of  grace  ? 

He  has  opened  to  guilty  mortals  a  door  of 
hope  in  the  glorious  difcoveries  of  the  gofpel.  He 
has  fent  forth  his  heralds  to  proclaim  to  fmners 
his  gracious  pardon,  urge  them  to  repentance, 
and  pray  them  in  his  name  to  be  reconciled  to  him. 
He  hearkens  and  hears  whether  any  fpeak  aright. 
He  waits  to  be  gracious.  He  exalts  himfelf  that 
he  may  fhew  mercy. 

Amidft  fuch  wonderful  overtures,  the  guilty 
have  encouragement  to  repair  to  God,  and  fay, 
*'  Turn  thou  us,  and  we  fhall  be  turned  ;  take 
away  iniquity  and  receive  us  gracioufly.'*  The 
godly  have  encouragement  to  pray,  "  Revive 
thy  work,  O  Lord,  in  the  midft  of  the  years, 
and  in  wrath  remember  mercy." 

God  isfovereign.  He  fliews  mercy  in  his  own 
way,  and  on  his  own  terms.  He  requires  finners 
to  feek  his  mercy  for  themfelves,  and  faints  to 
feek  it  for  others.  Ezekiel  was  fent  to  prophefy  to 
the  dry  bones,  before  they  were  framed  iato  bod- 
VoL.  V.  M 


§ro  Dry  Bones  Rejlored, 

ies  ;  and  to  prophefy  to  the  wind,  before  breatlt 
Game  into  them. 

God  brings  about  the  purpofes  of  his  providence 
and  grace  by  the  intervention  of  means^  and  ufual- 
ly  by  the  intervention  of  human  means.  We  are 
not  to  expedl  miracles  in  the  latter,  more  than  in 
the  former.  In  both  we  are  to  be  workers  togeth- 
er with  God.  He  has  direded  us  to  work  out 
our  falvation,  becaufe  he  works  in  us  ;  and  to  be 
fellow  helpers  to  one  another,  becaufe  he  works 
with  us.  When  he  comes  to  bring  falvation^  he 
looks  whether  there  be  any  to  help. 

Why  has  he  commanded  minifters  to  preach 
the  word,  to  beinftant  in  feafon  and  out  of  feafon, 
to  exhort  and  rebuke  with  all  longfufFering  and 
doctrine  I  Why  has  he  commanded  parents  to 
train  up  their  children  in  knowledge  and  piety  ? 
Why  has  he  commanded  Chriftians  to  confider 
one  another,  and  provoke  unto  love  and  good 
works  ?  Why  has  he  commanded  them  to  pray 
for  the  fuccefs  of  his  word  amonfsc  the  carelefs  and 
ungodly  I  Surely  it  is  his  will  that  linners  fliould 
repent  and  be  happy  ;  and  it  is  his  good  pleafure 
to  hear  the  prayers  and  fucceed  the  labours  of  the 
faithful  in  fo  benevolent  and  pious  a  work. 

We  cannot  fay,  how  foon  good  men  will  receive 
an  anfwer  ta  their  prayers,  and  fee  the  fruit  of 
their  labours.  But  God  has  taught  them  not  be 
weary  in  well  doing- — to  pray  always  and  not  faint. 
Their  prayers  will  not  be  loft — their  labours  will 
not  be  in  vain. 

Some  may  think,  no  good  has  been  done,  be- 
caufe they  have  feen  none.  But,  in  this  cafe,  we 
are  not  competent  judges.  There  may  be  good 
done  which  we  have  not  feen  ;  or  good  may  arife 
which  we  fee  not  yet.  Perhaps  we  have  not  done 
enough.    The*time  for  God  to  woik  vifibly  may 


Scrm.  VI.         Dry  Bones  Rejiored.  91 

not  be  come.  We  muft  patiently  continue  in 
well  doing.  But  though  no  harveft  fhould  be 
gathered,  faithful  labourers  will  receive  their  re- 
ward. Elijah,  difcouraged  by  unfuccefsfulnefs, 
retired  to  a  cave.  But  God  called  him  forth  to 
his  work.  *'  What  doft  thou  here,  Elijah  ?  I 
have  referved  to  myfelf  feven  thoufand  men,  who 
have  not  bowed  the  knee  to  Baal."  Let  us  nev- 
er think,  we  have  done  as  much  as  we  ought, 
when  there  is  more  that  we  can  do. 

Wonderful  works  of  divine  grace  have  been 
feen  in  times paji.  Great  finners  have  been  reclaim- 
ed. Malignant  enemies  of  truth  have  been  con- 
quered. High  looks  have  been  brought  low. 
Proud  hearts  have  been  captivated  to  the  obedi- 
ence of  Chrift. 

Times  of  general  declenfion  have  been  followed 
with  happy  revivals.  The  church  of  Ifrael  often 
fell  into  deep  degeneracy.  But  by  the  influence 
of  pious  rulers,  ading  in  conjundion  with  zealous 
prophets,  extenfive  reformations  were  effedled. 
How  deplorable  was  the  religious  Hate  of  the  Jews 
in  the  time  of  the  captivity.  They  were  mingled 
among  the  heathens,  had  imbibed  their  fentiments 
and  learned  their  manners.  Few  retained  the 
fpirit  of  true  religion.  The  ftated  worfhip  of  God, 
if  not  wholly  difcontinued,  was  enjoyed  but  im- 
perfedly,  and  under  great  reftraints.  They  were 
like  dry  bones  fcattered  in  a  valley.  But  by  the 
fpirit  of  God  co-operating  with  the  minillry  of  a 
few  remaining  prophets,  they  were  made  to  live. 
In  the  land  of  idolatry,  they  were  awakened  to 
a  fenfe  of  their  iniquities,  and  the  iniquities  of  their 
fathers,  and  by  repentance  obtained  a  happy  reftora- 
tion  to  their  former  privileges.  They  returned  to 
their  own  land  with  weeping  and  fupplication,  and 
fought  the  Lord  their  God.  They  afeed  the  way  to 


92  Dry  Bones  Refiored, 

Zion  with  their  faces  thitherward.  They  faid  one 
to  another,  "  Come,  and  let  us  join  ourfelves  to  the 
Lord  in  a  perpetual  covenant  not  to  be  forgotten.'* 

This  was  a  reformation  beyond  the  probability 
of  the  means,  which  they  enjoyed.  They  had 
funk  into  idolatry  in  their  own  land,  where  the 
worftiip  of  the  true  God  was  maintained  ;  and 
who  would  have  expected,  that  they  fliould  be 
reclaimed  from  this  dreadful  corruption,  while 
they  dwelt  in  the  midft  of  idolaters  ?  But  fo  it  was* 
Deptived  of  their  privileges,  they  began  to  ap- 
preciate them  ;  and  to  improve  to  better  purpofe 
fuch  means  as  they  had. 

During  the  captivity,  there  were  fome  proph- 
ets among  them.  God  fent  prophets  with  them 
to  Babylon  ;  and  fome  he  raifed  up  there  to  preach 
to  them  repentance,inftrudl  them  in  the  truth  and 
guafd  them  againft  the  corruptions,  which  fur- 
rounded  them.  The  labours  of  thefe  good  mert 
God  blefled  to  the  converlion  of  many,  and  thus 
prepared  the  people  for  the  refumption  of  the  priv- 
ileges, which  they  had  once  defpifed. 

God  is  purfuing  a  fimilar  method  now.  Many 
of  our  citizens  have  gone  into  the  wildernefsj 
where  there  is  a  famine  of  hearing  the  word. 
Some  of  them  probably  left  the  ftated  ordinances 
of  God  without  regretting  the  lofs.  But  God  has 
mercifully  fent  his  word  after  them.  He  has  re- 
markably awakened  the  benevolent  zeal  of  many 
Chriftians  to  fend  miflionaries  into  the  wildernefs. 
And  much  fuccefs  has  attended  their  labours.  Mul- 
titudes, realizing  the  value  of  a  privilege,  which 
once  they  little  regarded,  are  now  ferioufly  atten- 
tive to  the  word,  whenever  they  have  opportuni- 
ty to  hear  it.  Many  have  been  awakened  to  a 
fenfe  of  the  importance  of  religion  ;  have  intro- 
duced it  into  their  families,  and  feem  to  have  em- 


Serm.  VI.         Dry  Bones  Reftored*  9^ 

braced  it  in  their  hearts.  New  churches  have 
been  formed,  and  in  fome  of  them  minifters  have 
been  fettled.  It  is  hoped,  that,  under  the  culture 
of  faithful  labourers,  the  wildernefs  will  become 
more  and  more  like  a  fruitful  field. 

This  leads  us  to  another  obfervation. 

Thirdly ;  Whenever  there  is  a  revival  of  religion 
among  a  people,  it  is  ejQfeded  by  the  preaching  of 
the  word.  Before  the  bones  in  the  valley  were 
raifed  and  animated,  Ezekiel  was  caufed  to  pafs 
round  about  them,  and  obferve  the  (hocking  con- 
dition in  which  they  lay.  Then  he  was  command- 
ed to  prophefy  upon  them,  and  to  fay,  "  O  ye 
dry  bones,  hear  the  word  of  the  Lord."  Hi& 
prophecy  on  the  bones  was  emblematical  of  his 
miniftry  to  the  captive  Jews.  God  faid  to  him, 
*'  Thefe  bones  are  the  whole  houfe  of  Ifrael. 
Prophefy,  and  fay  unto  them.  Thus  faith  the 
Lord,  I  will  open  your  graves  and  caufe  you  to 
come  forth,  and  ye  (hall  know  that  I  am  the  Lord, 
and  I  will  put  my  fpirit  within  you.'* 

Though  the  Jews,  generally, were,like  bones,hard, 
inactive,  fenfelefs,  yet  the  prophet  was  to  preach 
to  them,  and  call  upon  them  to  hear  God's  word. 

Sinners,  on  account  of  their  indolence,  inatten- 
tion, and  want  of  an  inward  principle  of  holinefs, 
are  reprefented  as  dead.  This  moral  dcadnefs  is  a 
rcafon,  why  the  word  ought  to  be  preached  to 
them  ;  for  it  is  a  mean,  which  God  has  appointed 
to  awaken  them.  "  Awake,  thou  that  fleepeft, 
and  arife  from  the  dead,  and  Chrift  fhall  give 
thee  hght." 

If  it  be  neceffary,  the  word  fliould  be  fpoken,  it 
is  neceffary  fmners  fliould  hear.  "  Ye  dry  bones, 
hear  the  word  of  the  Lord."  Hearing  the  word 
does  not  conftitute  men  faints  ;  but  it  is  a  mean 
of  their  becoming  fuch.  "  God  begets  them  by 
the  word  of  truth." 


^  Dry  Bones  Reflored. 

We  have  never  known  any  remarkable  reform- 
ation effected,  but  by  means  of  the  word.  It  is  by 
this,  that  God  inftruds  the  ignorant,  awakens  the 
carelefs,  humbles  the  felfconfident,  undeceives 
hypocrites,  converts  finners,  and  faves  them  who 
believe.  God  could  by  an  immediate  energy 
change  men's  hearts.  But  he  choofes  to  treat 
them  as  intelligent  beings.  He  calls  them  to 
come  and  reafon  with  him.  He  gives  them  his 
word,  and  requires  them  to  hear  it  and  attend  to 
it.  The  operation  of  his  fpirit  is  indeed  neceffary 
to  the  radical  renovation  of  their  tempers.  But 
an  attendance  on  the  wordis  the  ordinary  mean  of 
their  obtaining  this  gracious  operation. 

Before  Ezekiel  prophelied  to  the  dry  bones, 
there  was  no  noife,  or  Ihaking  among  them.  They 
lay  fcattered  in  the  valley.  When  he  prophelied, 
they  began  to  move  and  come  together.  The 
word  often  produces  an  external  reformation  in 
fmners,  before  the  fpiritual  life  really  begins.  The 
bones  in  the  vifion  came  together ;  but  there  was 
no  life  in  them.  Then  Ezekiel  prophelied  to  the 
wind,  and  prayed,  that  this  might  breathe  on 
them  ;  and  they  lived  and  flood  on  their  feet. 
This  may  denote  the  power  of  religion  in  the 
foul. 

As  there  may  be  a  human  form  without  animal 
life,  fo  there  may  be  a  religious  form  without 
fpiritual  life.  The  renovation  of  the  mind  is  a 
work  of  divine  grace.  "  We  are  faved  by  the 
renewing  of  the  Holy  Ghoft."  But  as  in  the  crea- 
tion of  the  firfl:  man,  the  body  was  formed,  be- 
fore life  was  infufed,  fo  in  the  new  creation,  there 
is  a  reformation  of  the  outward  man,  before  a  ho- 
ly principle  is  wrought  in  the  foul.  The  finner, 
under  fenlible  convictions  and  awakenings,  re- 
nounces the  grofs  forms  of  vice,  and  attends  to 


Serm.  VL         Dry  Bona  Rejlored.  g^^ 

external  duties  on  the  natural  principles  of  hope 
and  fear.  Such  a  corredion  of  manners  ufually 
precedes  that  renovation  of  heart,  which  confifts 
in  a  dire<fi:  and  univerfal  love  of  righteoufnefs. 

Renewing  grace  is  to  be  fought  by  prayer. 
"  For  this  God  will  be  enquired  of.'* 

Where  a  general  revival  of  religion  begins,  a 
fpirit  of  prayer  will  be  apparent  in  many  ;  in  the 
teachers  and  profeflbrs  of  religion,  and  in  thofe 
who  are  the  fubjects  of  convictions  and  awaken- 
ings. When  the  prophet  prayed,  "  Come,  O 
wind,  breathe  on  thefe  flain,  the  breath  came  into 
them,  and  they  lived."  Previous  to  the  conver- 
fion  of  the  Jews  in  the  latter  days,  God  will  pour 
on  them  the  fpirit  of  grace  and  of  fupplication. 
Whenever  we  fee  fuch  a  fpirit  poured  out,  we 
may  exped  happy  confequences  to  enfue.  It  is  a. 
token  that  God  is  about  to  perform  fome  great 
and  good  work.  The  apoftle  exhorts  the  Chrif- 
tians  in  Rome  to  ftrive  together  with  him,  in  their 
prayers,  for  the  fuccefs  of  his  miniflry.  If  God 
gives  a  fpirit  of  prayer,  he  has  fomething  elfe  to 
give.  He  has  not  faid  to  us,  "  Seek  ye  me  in 
vain."  "The  effedtual  fervent  prayers  of  the 
righteous  avail  much."  Where  they  agree  togeth- 
er concerning  any  thing,  which  they  would  afk, 
and  which  they  ought  to  afk,  it  will  be  done  for 
them  by  their  heavenly  father. 

There  is  one  thing  more  here  to  be  obferved. 

Fourthly ;  When  Ezekiel  prophefied  on  the 
bones  fcattered  promifcuoufly  in  the  valley,  they 
ca7ne  together,  bone  to  his  bone,  and  fmews  came 
upon  them.  This  circumftance  in  the  vifion  fug- 
gefts  to  us,  that  where  a  real  revival  of  religion 
takes  place  among  any  people,  there  will  be  order, 
harmony  and  peace.  Religion  is  not  altogether  a 
private  and  perfonal  thing  j  it  is,  in  its  nature. 


^  Dry  Bones  Reftofed* 

foeial,  friendly  and  benevolent.  It  feeks  the  gefl- 
eral  good.  It  ftudies  the  happinefs  of  all  within 
its  reach.  And  wherever  it  extends  its  proper 
influence,  it  brings  men  together  into  a  well  regu- 
lated fociety.  It  puts  every  member  and  bone  of 
the  body  in  its  natural  place,  and  binds  the  parts 
one  to  another  by  the  joints  and  finews  of  reci- 
procal affeftion,  and  mutual  kindnefs. 

There  is  fometimes  a  noife  and  ftjaking  among 
dry  bones,  which  is  followed  with  quite  different 
cffeds.  The  bones,  inftead  of  coming  together, 
each  in  its  place,  to  form  a  regular,  compaCT  body, 
fly  off  from  one  another,  fo  that  they  can  form 
nothing  like  a  body  ;  or  they  meet  in  total  confu- 
fion  and  diforder,  one  bone  ruftiing  into  the  place, 
and  one  member  affuming  the  office  of  another, 
and  all  without  finews  to  hold  them  together,  and 
without  joints  to  perform  regular  movements. 

Thus  they  form,  not  a  proper  body,  but  a  mis- 
ihapen,  difcordant  mafs.  Such  a  fhaking  as  this, 
is  very  different  from  that  which  the  prophet  faw 
in  the  valley. 

"Where  real  religion  has  dominion  in  the  foul. 
It  fubdues  turbulent  paffions  ;  it  introduces  and 
enlivens  kind  affeftions  ;  it  brings  all  the  faculties 
into  fubjeelion  to  God,  and  into  harmony  with 
one  another.  Where  it  fpreads  among  a  people, 
it  infpires  them  with  mutual  love,  joins  them  to- 
gether in  the  fame  mind,  foftens  their  hearts  to 
fympathy  in  affliction,  and  prompts  them  to  en- 
courage  and  aid  one  another  in  their  fpiritual  in- 
terefts.  In  a  word,  it  forms  fuch  a  body,  as  the 
apoflle  defcribes  ;  a  body  united  to,  and  depend- 
ing on  its  proper  head,  from  which  all  the  parts, 
by  joints  and  bands,  having  nourifhment  minift- 
ered,  increafeth  with  the  increase  of  God.  Such  a 
body  will  grow  unto  a  perfe^  man,  and  will  rife 


Serm.  VI.         Dry  jBones  Rejlorcd,  97 

to  the  meafure  of  the  ftature  of  the  fulnefs  of  Chrift. 

Charity  is  the  bond  of  perfeclnefs.  It  is  this  which 
completes  the  Chriftian  chara<?ler.  It  is  this  which 
confum  mates  the  beauty,  and  confolidates  the 
ftrength  of  a  Chriftian  fociety.  This  is  the  mark 
which  difcfiminates  true  relio-ion  from  falfe  zeal. 

The  edifying  of  the  church  in  love  is  the  end  of 
all  divine  ordinances;  We  are  to  come  together 
in  the  church,  to  worfhip  together  in  the  fanflu- 
ary,  to  fit  together  at  Chrift*s  table,  to  eat  of  his 
bread  and  drink  of  his  cup,  that  we  may  be  unit- 
ed together  in  one  body,  and  may  grow  into  an 
holy  temple  in  him. 

How  joyful  would  it  be  to  behold  a  revival  Hke 
that,  which  the  prophet  beheld  in  vifion — to  fee 
dead  finners  arifing  from  the  duft,  animated  with 
fpiritual  life,  cafting  off  their  filthy  garments  and 
putting  on  the  robes  of  righteoufnefs,  engaging 
with  united  zeal  in  works  of  piety  and  charity, 
encouraging  each  other  in  a  devout  attendance  on 
all  divine  inftitutions,  and  keeping  the  unity  of 
the  fpirit  in  the  bond  of  peace. 

Such  a  revival  will  be  feen  in  the  latter  day* 
Let  us  pray,  that  fomething  of  the  fame  kind  may 
be  feen  now* 

AwakCj  ye  that  fleep,  arife  from  the  dead  ; 
Chrift  will  give  you  light.  Awake,  awake,  put 
on  ftrength,  O  Zion  ;  put  on  thy  beautiful  gar- 
ments, OJerufalem.  Arife,  fhake  thyfelf  from 
the  duft.  Let  not  the  unclean  pafs  through  thee. 
Cleanfe  thyfelf  from  all  thy  filthinefs,  and  perfect 
holinels  in  the  fear  of  the  Lord.  Then  fhall  thy 
children  break  forth  into  joy,  and  fing  together. 
Then  fhall  the  wafte  places  become  fruitful  fields, 
and  their  dew  ftiall  be  as  the  dew  of  herbs.  Then 
the  Lord  fhall  make  bare  his  holy  arm  in  the  eyes 
of  all  the  nations,  and  the  ends  of  the  earth  fliall 
fee  his  falvation. 
Vol.  V.  N 


mf 


SERMON  VII. 


>®»jf>®< 


Birds  and  Be  aft s  Preaching  to  M&n^ 


JOB  xii.    7. 

Ask  the  beafts  now,  and  thev  rhall  teach  thee  ;  and   the  fowls  of  the  air,  Sn(i' 
the)'  shall  tell  thee  : 


'NE  of  the  fathers  of  the  Roman  church, 
taking  in  the  moft  absolute  fenfe  Chrift's  command 
to  his  difciples,  "  Go,  preach  the  gofpel  to  every 
treatiire^^  went  and  preached  to  birds  and  heafis* 
This  certainly  was  no  part  of  Chrift's  commiffion 
to  his  apoftles.  But  though  men  are  not  com- 
manded to  preach  to  beafts  and  birds  ;  yet  God 
in  his  providence  has  appointed  tbefe  to  preach  to 
fnen.  Job,  to  confute  certain  erroneous  opinions 
advanced  by  his  friends,  refers  them  for  inftruc- 
tion  to  the  beafts  of  the  held,  and  the  fowls  of 
heaven.  "  Alk  them,  and  they  will  teach  you." 
The  fcripture  inftruds  us,  not  only  by  plain 
doctrines  and  i)recepts,  but  alfo  by  pertinent  ima- 
»?;e3  and  alluhons.  Anion?  other  methods  of  in- 
ftruclion,  it  refers  us  to  certain  difpofitions  ob- 
fervable  in  the  animals  around  us.  For  though 
thefe  creatures  are  not  capable  of  moral  conduct, 
yet  there  are  in  them  certain  inftindive  adions, 
which  are  emblems  of  human  virtues.  Hence  the 
fcripture  often  fends  us  to  them  for  inftrudion 
and  reproof*  To  them  our  text  calls  our  sittea* 
tion. 


Serm.  VIT.  Birds  and  Beajis  Preaching  to  Men.  99 

But  left,  in  the  contemplation  of  thefe  inferior 
creatures  we  fhould  feem  to  defcend  below  the 
dignity  of  a  religious  fubjcdl,  we  will  confine  our- 
felves  to  the  examples  prefented  to  us  by  the  fcrip- 
ture  itfelf,  which  always  treats  the  moft  familiar 
fubjedls  with  fuch  a  dignity^  as  gives  them  import- 
ance and  commands  refpeft. 

I.  The  beafts  reprove  our  unmindfulnefs  of,  and, 
ingratitude  to  our  Divine  Benefactor. 

"  Hear,  O  heavens,"  fays  the  prophet,  "  and 
give  ear,  O  earth,  for  the  Lord  hath  fpoken ;  I 
have  nourifhed  and  brought  up  children,  but  they 
have  rebelled  againft  me.  The  ox  knoweth  his 
owner,  and  the  afs  his  matter's  crib  ;  but  Ifrael 
doth  not  know  ;  my  people  doth  not  confider." 

The  prophet  here  feleds  for  an  example  thofe 
creatures  which  are  generally  efteemed  dull  and 
intractable.  Yet  even  thefe,  he  fays,  rebuke  the 
unthankfulnefs  of  men  j  for  they  look  to  the 
hand  from  which  they  have  been  fed,  and  repair 
to  the  crib  from  which  they  have  been  fuppHed. 
They  wait  for  their  matter's  bounty,  and  receive 
it  with  tokens  of  gratitude.  But  man,  thanklefs 
man,  forgets  the  heavenly  benefador,  who  daily 
loads  him  with  benefits,  and  gives  him  all  things 
richly  to  enjoy.  Man  lives  on  God's  goodnefs, 
yet  God  is  feldom  in  his  thoughts.  He  feeks  his 
fupplies  without  a  fenfe  of  dependence,  and  eats 
his  meals  without  an  acknowledgment  of  obliga- 
tion. He  rifes  to  his  labour  v/ithout  imploring 
the  divine  blefling,  and  lies  down  to  fleep  with- 
out  afKing  the  divine  protection.  He  has  been, 
from  his  youth,  fuftained  by  God's  care,  and  yet 
continues  in  rebellion  againtt  him. 

Look  to  your  domettic  animals  :  are  they  as 
unmindful  of  you,  as  you  are  of  your  God  ?  Do 
th^y  treat  you  with  the  neglect,  with  which  you 


loo  Birds  and  Beajis 

treat  your  heavenly  parent  ?  The  want  of  lan- 
guage to  exprefs  a  fenfe  of  dependence  they  fup- 
ply  by  lignificant  a6lions.  You  have  language  : 
employ  your  tongue  in  prayers  and  praifes  to 
God.  You  have  reafon  :  let  his  mercies  perfuade 
you  to  glorify  him  in  all  your  actions.  While 
you  live  in  difobedience  and  unthankfulnefs  to 
God,  without  a  fenfe  of  his  goodnefs,  and  with- 
out a  regard  to  his  will,  the  beafts,  which  ferve 
you,  reprove  and  condemn  you. 

II.  How  many  are  there,  who,  while  they  en- 
joy a  fulnefs  of  worldly  good,  zxq  difcontented'wiih 
their  worldly  condition,  and  always  murmur' 
ing  againft  the  ways  of  providence,  as  if  thefe  were 
partial  and  unequal  ?  Do  you  fee  this  difpolition 
in  the  brutes  ?  "  Doth  the  wild  afs  bray,  when  he 
hath  meat  ?  Or  loweth  the  ox  over  his  fodder  ?** 

The  brutes  have  their  natural  wants ;  and  when 
ihefe  are  fupplied,  they  are  contented.  But  man 
is  ever  craving,  and  can  never  have  enough.  His 
avarice  has  no  limits  ;  his  ambition  knows  no 
bounds.  The  wants  of  nature  are  few  and  fmall. 
The  wants  of  imagination  are  endlefs  and  in- 
fatiable.  The  world  is  full  of  complaints.  Every 
one  feems  more  or  lefs  dilTatisfied  with  his  own 
condition,  and  defirous  to  exchange  it  for  that  of 
fome  other  man.  The  general  enquiry  is,  "  Who 
will  jQiew  us  any  good  ?*'  But  what  do  you  want  ? 
Have  you  not  much  good  now  .''  You  enjoy  health, 
liberty  and  competence.  You  have  food  to  eat, 
raiment  to  put  on,  houfes  to  dwell  in,  and  friends 
to  converfe  with.  You  have  fecurity  in  your  per- 
fons  and  properties,  ability  to  labour  in  your  call- 
ings, and  capacity  to  enjoy  the  fruits  of  your  la- 
bour ;  you  ufe  them  as  your  own,  difpofe  of  them 
as  you  pleafe,  confume  what  you  need,  and  lay 
by  the  reft  for  future  occafions.    And  why  are 


Serm.  VII.        Preaching  to  Men,  loi 

you  not  contented  ? — One  murmurs  at  the  une- 
qual diftributions  of  providence  ;  another  com- 
plains of  the  injuftice  of  his  fellow  men  ;  this 
man  is  diffatisfied  with  one  thing,  and  that  man 
with  another,  and  almoft  every  man  with  fome- 
thing.  But  all  this  murmuring  proceeds  from 
unreafonable  paffions,  from  pride,  avarice,  ambi- 
tion and  luft.  Pride  demands  more  homage,  than 
men  are  willing  to  beftow.  Avarice  feeks  more 
property  than  the  world  has  to  give.  Ambition 
afpires  to  more  power  than  can  be  lodged  in  mor- 
tal hands.  Luxury  afflids  itfelf  by  feeking  more 
pleafure  than  an  animal  can  enjoy.  It  is  the  dif- 
appointment  of  thefe  reftlefs  paffions,  which  is 
the  ground  of  all  our  complaints.  The  beaft  is 
free  from  thefe  paffions,  and  contented  when 
his  real  wants  are  fupplied  :  man,  who  is  endued 
with  reafon,  fliould  fubdue  thefe  paffions  ;  then 
he  will  be  contented  in  his  place.  This  is 
the  inftruftion  of  religion,  "  Let  your  converfa- 
tion  be  without  covetoufnefs,  and  be  content 
with  fuch  things  as  ye  have  j  for  ye  brought 
nothing  into  the  world,  and  ye  can  carry  nothing 
out  of  it.'* 

IIL  The  fowls  of  the  air  reprove  our  mattention 
to  the  warnings  of  providence. 

"  The  ilork  in  the  heavens,"  fays  the  prophet, 
"  khoweth  her  appointed  time,  and  the  turtle,  the 
crane,  and  the  fwallow  obferve  the  time  of  their 
Looming  ;  but  my  people  know  not  the  judgment 
of  the  Lord :  How  do  ye  fay.  We  are  wife,  and 
the  law  of  the  Lord  is  with  us  ?  Surely  in  vain 
made  he  it  ;  the  pen  of  the  fcribes  is  in  vain." 

The  fowls  exadtly  mark  and  punctually  obey 
the  admonitions  of  the  feafons.  No  ailronomcr 
is  more  accurate,  than  they,  in  obferving  ;  no 
feaman  is  more  careful,  than  they,  in  foUov/ing 


*<aa  Birds  and  Beajts 

the  afpecls  of  the  heavens.  They  defcry  the  prog* 
nofticks  of  approaching  ftorms,  and  feek  fecure 
retreats.  As  winter  advances,  they  fly  to  warmef 
regions  ;  and  again  they  return  with  the  return^ 
ing  fpring.  But  how  inattentive  are  men  to  the 
figns,  which  warn  them  of  threatening  dangers, 
iind  which  call  them  to  immediate  repentance,  as 
the  means  of  fafety  ? 

God  inftructs  us  by  his  word,  and  admonifhea 
Tis  by  his  providence.  The  language  of  his  provi^ 
dence  is  explained  by  his  word.  When  iniquities 
abound,  we  are  taught,  that  judgments  are  pre-t 
paring.  When  judgments  are  abroad,  we  are  ex- 
horted to  learn  righteoufnefs.  The  calamities^ 
which  fall  on  others,  we  are  commanded  to  re-, 
gard  as  warnings  to  ourfelves.  But  how  inatten- 
tive are  men  in  general  to  thefe  admonitions  ?  A 
fudden  death  will  perhaps  have  a  temporary  eftedt 
on  fome  :  but  how  few  are  awakened  to  prepare 
for  a  death  as  fudden  ?  The  prevalence  of  mortal 
ficknefs  creates  an  alarm  within  the  circle  of  its  ra- 
vages, and  excites  a  folicitude  to  prevent,  or  ef- 
cape  its  attacks  :  but  rarely  does  it  produce  a  gen- 
eral and  durable  reformation  ?  We  hear  of  fuch  a. 
calamity  at  a  diftance  ;  we  make  it  a  fubject  of 
enquiry  and  converfation  ;  we  fpeculate  on  the 
natural  caufes,  the  probable  preventives,  and 
moft  approved  remedies  ;  and  thus  let  it  pafs 
away  as  an  uninterefting  piece  of  intelligence. 
While  others  are  deflroyed  from  morning  to  even- 
ing, they  perifti  without  any  regarding  it.  A 
mortality  near  to  us  aifeds  us  more  fenfibly,  than 
a  mortality  at  a  diftance ;  but  whether  diftant  or 
near,  its  moral  inftruftions  and  admonitions  are 
the  fame.  In  both  cafes,  it  alike  teaches  us  the 
uncertainty  of  our  health  and  life — of  our  chil- 
4ren  and  friends  j  and  the  importance  of  an  imme-. 


Serm.  VII.        Preaching  to  Men,  io^ 

diate  preparation  for  the  events,  which  aWait  us 
in  this  changing,  dying  world.  And  yet  how  few 
apply  it  to  this  wife  and  ferious  purpofe  ?  Do  not 
the  fowls,  who  obferve  the  temperature  of  the  air, 
and  the  afpeft  of  the  fkies,  difcover  a  wifdom, 
which  condemns  our  folly  ?  They  regard  the  fea- 
fons  appointed  them  for  changing  their  climes  : 
we  negledl  the  feafon  afiigned  to  us  to  prepare  for 
a  greater  change ;  a  change  of  worlds.  When 
we  fee  their  attention  to  the  tokens  given  them  in 
the  courfe  of  nature,  let  us  pay  equal  attention  to 
the  admonitions  given  us  in  the  courfe  of  provi- 
dence. 

IV.  The  fcripture  fends  us  to  the  fowls  to  learn 
heavenly  affedion  and  zeal.  "  They  who  wait  on 
the  Lord  fhall  renew  their  ftrength  ;  they  fliall 
mount  up  with  wings,  as  eagles  ;  they  fliall  run 
and  not  be  weary  ;  they  fliall  walk  and  not  faint.'* 

The  eagle  is  defcribed,  in  the  book  of  Job,  as  a 
fowl  of  vigorous  wing,  elevated  flight  and  pene- 
trating eye.  "  She  mounts  aloft,  makes  her  neft 
on  high,  and  her  eyes  behold  afar  off".**  She  loves 
the  fublimer  regions  of  the  air,  foars  above  the 
clouds,  and  lives  in  the  beams  of  the  fun.  If  fhe 
defcends  to  the  earth,  it  is  to  collect  her  food ; 
foon  flie  returns  to  dwell  in  her  favourite  Ikies. 
She  is  an  emblem  of  Chrifliian  faith  and  hope, 
heavenly  mindednefs  and  zeal.  She  delights  in  a 
lofty  afcent.  Shall  Chnftians  cleave  to  the  dufl:  ? 
We  are,  indeed,  like  the  eagle,  to  feek  on  earth 
food  for  the  fupport  of  our  bodies  :  but  our  fouls 
muft  rife  on  the  wings  of  hope  and  faith  to  dwell 
in  a  higher  region  and  a  purer  iky. 

The  gofpel  opens  to  our  view  a  glorious  world, 
where  God  manifefts  his  wonderful  perfections, 
where  the  redeemer  difplays  his  lovely  character, 
and  where  faints  rejoice  in  adoration  and  praife. 


!04  :Birds  dnd  Seajii 

That  is  a  diftant  world  ;  but  our  eyes,  like  tlitf 
eagle's,  ihould  fee  afar  off.  We  fliould  look  be^ 
yond  this  cloudy  atmofphere,  into  the  regions  of 
eternal  day — regions  which  need  not  our  fun,  be- 
ing always  enlightened  with  the  glory  of  God. 
"  If  ye  be  rifen  with  Chrift,"  fays  the  apoftle, 
*'  feek  the  things,  which  are  above,  where  Chrift 
litteth  on  the  right  hand  of  God  ;  fet  your  affec- 
tion on  things  above,  and  not  on  things  on  the 
earth  ;  for  ye  are  dead,  and  your  life  is  hid  with 
Chrift  in  God  ;  and  when  he  fhall  appear,  then 
jQiall  ye  alfo  appear  with  him  in  glory." 

If  the  eagle,  forgetting  her  wings,  fhould  reft 
on  the  ground,  and  feed  on  the  dunghill,  flie 
would  be  a  proper  emblem  of  fuch  inconfiftent 
Chriftians,  as  place  all  their  affections,  and  employ 
all  their  cares  on  this  world,  while  they  profefs 
to  live  by  the  faith  and  hope  of  a  better, 

V.  The  fowls  rebuke  our  unreafonable  carefuU 
nefs  and  anxiety  about  the  things  of  the  prefent  life* 

"  Take  no  thought  for  your  life,"  fays  our  Lord, 
**  what  ye  fliall  eat,  or  what  ye  Ihall  drink,  nor 
for  your  body,  what  ye  fliall  put  on.  Is  not  the 
life  more  than  meat,  and  the  body  more  than  rai- 
ment ?  Behold  the  fowls  of  the  air  ;  for  they  fow 
not,  neither  do  they  reap,  nor  gather  into  barns  ; 
yet  your  heavenly  father  iFeedeth  them.  Are  not 
ye  much  better  than  they  ?'* 

God's  providence  over  his  creatures  is  exercifed 
in  a  manner  adapted  to  their  different  natures. 
Some  infefts  and  animals  are  endued  with  an  in- 
ftinft,  which  directs  them,  in  fummer,  to  provide 
ftores  for  their  fupply  in  winter.  But  the  fowls, 
which  are  formed  for  paffage,  have  no  occafion  for 
winter  ftores  ;  for  when  fupplies  fail  in  one  place, 
they  can  with  fpeed  and  facility  pafs  to  another. 
They  have  neither  ftore-houfes,  nor  barns,  but 


Serm.  VII.        Preaching  to  Men.  105 

commit  themselves  to  providence  in  the  way,  in 
which  nature  guides  them*  In  this  way  God  (up- 
pUes  their  wants.  "  He  gives  to  the  beaft  his 
food,  and  to  the  young  ravens  which  cry.  Thefe 
all  wait  on  him,  and  receive  their  meat  in  fealbn." 
Men  are  endued  with  intellect,  forethought  and  a 
capacity  for  labour  j  and  for  them  God  provides 
by  fmiling  on  their  prudence  and  induftry.  "  They 
are  to  work  with  their  hands  the  thing  which  is 
good,  that  they  may  have  lack  of  nothing,  and 
may  have  Something  to  give  to  fuch  as  need.'* 
"  He  who  gathereth  in  fummer  is  a  wife  fon  ;  but 
he  who  fleepeth  in  harveft  is  a  fon  who  caufeth 
fhame.'*  While  we  purfue  the  duties  of  our  calling 
with  diligence,  and  ufe  the  fruits  of  our  labour 
with  temperance,  we  are  to  truft  the  care  of  pro- 
vidence without  anxiety.  This  is  our  Lord's 
meaning,  when  he  fays,  "  Take  no  thought  for 
the  morrow."  That  thoughtfulnefs  for  the  things 
of  the  world,  which  is  attended  with  immoderate 
defire,  perplexing  fear,  diftruft  of  God  and  neg- 
lect: of  duty,  is  condemned  by  religion,  by  reafon, 
and  even  by  nature  itfelf.  "  Take  no  fuch  thought 
for  thefe  things  ;  for  thefe  are  the  things,  after 
which  the  gentiles  feek  ;  but  feek  ye  firft  the  king- 
dom of  God,  and  thefe  things  Ihall  be  added  to 
you,  as  far  as  you  need,  and  your  heavenly  father 
leeth,  how  far  you  need  them."  What  good  will 
your  anxiety  do  you  ?  Can  you  by  this  add  a  cu- 
bit to  your  ftature,  or  a  moment  to  your  life  ? 
God  has  hitherto  preferved  your  life  :  can  you 
not  truft  him  to  preferve  it  ftill,  and  to  afford  you 
its  conveniences  ?  Look  up  to  the  heavens  ;  and 
fee  how  he  fuftains  the  fowls.  They  live  on  his 
bounty  without  anxiety.  What  he  gives,  they 
enjoy  with  cheerfulnefs.  What  he  fcatters  they 
gather  and  are  filled  with  good.  Can  you  not 
Vol.  V.  O 


lo^  Bifds  and  Beaftt 

truft  the  providence,  which  fupports  them  ?  Pur- 
fue,  like  them,  the  courfe,  which  he  has  marked 
for  you  ;  and  doubtlefs  you  will  receive  fuch 
things  as  you  need.  "  Commit  yourfelves  to  him, 
for  he  is  a  faithful  creator.  Caft  all  your  cares 
upon  him,  for  he  careth  for  you,** 

VI.  Thefe  thoughts  naturally  introduce  another 
leffon.  Solomon  fends  the  fluggard  to  the  ants^ 
that  from  them  he  may  learn  diligence^  prudence 
and  forethoughts  "  Go  to  the  ant,  thou  fluggard, 
confider  her  ways,  and  be  wife,  which^  having 
no  guide,  overfeer,  or  ruler,  provideth  her  meat 
in  fummer,  and  gathereth  her  food  in  harveft.*' 

The  man,  who  negleds  the  proper  feafon  of  bu- 
fmefs  'y  who  gives  to  fleep  and  amufement  the  time 
which  he  owesto  his  own  and  his  family's  flipport ; 
who  fubftitutes  fruitlefs  wiflies  for  a<5tive  labours  j 
who  raifes  imaginary  difficulties  that  he  may  ex- 
cufe  himfelf  from  neceffary  duties,  we  call  a  flug- 
gard ;  and  Solomon  calls  him  fo  too.  But  many, 
who  are  the  reverfe  of  this  charadler  in  common 
life,  deferve  it  in  the  moral  fenfe.  Wholly  occu- 
pied in  the  affairs  of  the  world,  they  pay  no  at- 
tention to  the  culture  of  their  minds,  the  correc- 
tion of  their  tempers,  the  reformation  of  their 
lives,  and  their  preparation  for  the  world  to  come. 
It  is  the  diligent  hand  which  makes  rich,  in  fpir- 
itual,  as  well  as  in  temporal  treafures.  How  much^ 
foever  one  may  labour  for  treafures  on  earth,  if 
he  lay  up  none  in  heaven,  he  is  flill  idle,  andftill 
poor. 

Solomon  counfels  the  fluggard  to  confider  the 
luaysy  and  learn  the  wifdoni  of  the  ant.  She  looks 
well  to  the  future,  "  providing  her  meat  in  fum- 
mer :'*  flie  improves  the  favorable  opportunity^ 
"  gathering  her  food  in  harvefl  :**  fhe  attends  to 
her  work  with  diligence,  while  the  feafon  la(b^ 


Serm.  VII.        Preaching  to  Men.  107 

Thus  flie  lives  through  winter,  in  which  a  thou- 
fand  more  gay  and  mulical  infe£ts  perilh  with 
hunger  and  cold. 

All  this  fhe  does,  though  flie  has  no  guide  to 
prefcribe  her  work  ;  no  overfeer  to  urge  her  dili- 
gence, and  no  ruler  or  judge  to  punifh  her  neg- 
led:.  How  does  this  fmall  and  contemptible  crea- 
ture reprove  the  folly  and  negligence  of  men  ? 

Many  give  themfelves  to  indolence,  pleafure 
and  diverlion,  while  their  worldly  neceilities  urge 
them  to  induftry.  Many  devote  themfelves  to 
the  cares  of  the  world,  when  there  is  one  thing 
needful,  which  demands  their  attention.  Many 
beftow  all  their  thoughts  and  labours  upon  the  in- 
terefts  of  this  mortal  ftate,  when  they  ought  to 
look  forward  to  the  eternal  world,  and  provide 
for  a  happy  exiftence  there.  How  is  the  day  of 
falvation  negledled  ?  How  is  the  fine  feafon  of 
youth  wafted  ?  How  are  fabbaths  profaned  ? 
How  are  the  warnings  of  providence  defpifed  ? 
How  are  the  ftrivings  of  the  fpirit  relifted  ? 

Thus  thoufands  live  in  floth  and  negligence, 
though  they  have  a  guide,  overfeer  and  ruler. 
There  is  a  confcience  within  them,  which  re- 
proves their  neglect  ;  there  is  a  law  given  them 
to  dire6l  their  conduftj  there  is  an  allfeeing  God, 
who  infpe<fts  their  actions,  and  who  will  bring  ev- 
ery work  into  judgment  with  every  fecret  thing, 
whether  it  be  good  or  evil,  and  will  render  to  ev- 
ery man  according  to  his  doings. 

Go,  then,  to  the  ant,  thou  fluggard  ;  confider 
her  ways,  and  be  wife. 

I  fhall  add  only  one  example  more.  That  in  all 
our  Chriftian  condud  we  may  learn  to  unite  inno- 
cence with  prudence,  and  fimplicity  with  caution, 
Chrift  refers  us  to  the  ferpent  and  the  dove.  "  Be- 
hold," fays  he  to  his  difciples,  "  I  fend  you  forth. 


io8  Birds  and  Beajis 

as  lambs  among  wolves  :  be  ye  therefore  wife  as 
ferpents,  and  harmlefs  as  ^/o^'^j/* 

Our  Lord,  when  he  was  on  earth,  would  not 
commit  himfelf  to  men  ;  for  he  knew  what  was 
in  men.  The  fame  caution  he  injoins  on  his  dif- 
ciples.  "  If  they  perfecute  you  in  this  city,  flee 
to  another.'*  This  probably  is  his  intention,  when 
he  fays,  "  Be  ye  wife  asferpents/*  For  the  wif- 
dom  of  the  ferpent  lies  principally  in  his  art  to  ob- 
tain his  fuftenance,  and  in  his  caution  to  avoid 
his  enemies.  But  then  our  Lord  inftruds  them, 
that  with  their  wifdom  they  muft  join  innocence^ 
of  which  the  dove  is  a  pattern.  She  is  ever  harm- 
lefs  and  inoflfenlive  :  Ihe  never  molefts  other  crea- 
tures :  fhe  makes  no  war  on  birds  of  different? 
fpecies :  with  thofe  of  her  own  fpecies,  flie  af- 
fociates  in,  amity  and  peace  ;  and  in  her  fi>€cial 
friendfliips  flie  is  diftinguilhed  by  her  fidelity  and 
love. 

In  times  of  danger,,  we  are  to  confult  our  fafe- 
ty.  When  evil  threatens  us,  we  are  to  forefee 
it,  and  hide  ourfelves.  But  whatever  unjuft  de- 
figns  we  may  fufpect,  we  muft  ufe  no  linful  arti- 
fice to  defeat  them.  Whatever  injuries  we  re*, 
ceive,  we  muft  indulge  no  thoughts  of  revenge* 
This  is  Saint  Peter's  advice  to  Chriftians  in  a  time: 
of  perfecution  ;  "  Let  none  of  you  fuffer  as  aa- 
evil  doer,  or  as  a  bufybody  in  other  men's  mat-, 
ters  ;  yet  if  any  man  fuflfer  as  a  Chriftian,  lethiiTL 
not  be  afhamed.  For  it  is  better,  if  the  will  of 
God  be  fo,  that  ye  fuffer  for  well  doing  than  for 
evil  doing.  And  let  them,  who  fuffer  according 
to  the  will  of  God,  commit  themfelves  to  him  in 
well  doing.  For  who  is  he  that  will  harm  you,  if 
ye  be  followers  of  that  which  is  good  ?"  But  if 
any  be  fo  malignant,  as  to  harm  you  for  your 
goodnefs,  remember,  "  that  when  ye  fuffer  for 
righteoufnefs'  fake,  happy  are  ye." 


Serm.  VII.        Preaching  to  Men.  109 

We  might  farther  purfue  thefe  illuftrations  un- 
der the  guidance  of  fcripture  ;  but  perhaps  they 
have  already  become  tedious. 

There  is  one  reflection,  which  here  naturally 
arifes  ;  that  the  beafts  may  be  of  moral,  as  well 
as  fecular  benefit  to  us.  We  employ  them  in  our 
fervice,  ufe  them  for  our  food,  and  from  them 
colled  materials  for  our  clothing.  But  this  is  not 
all  the  ufe  which  we  are  to  make  of  them  ;  we 
are  to  learn  wifdom  from  them.  And  perhaps  one 
reafon,  why  God  has  placed  us  in  a  condition, 
which  requires  us  to  be  converfant  with  them,  is 
that  we  may  thus  gather  moral  inftrud:ions  from 
the  anions  which  we  fee  in  them. 

It  is,  however,  a  humbling  thought,  that  we 
fliould  need  inftruction,  and  ftiould  fo  often  meet 
reproof  from  the  animals,  which  We  defpife.  Sure- 
ly we  are  much  fallen  from  the  dignity  of  rational 
beings  ;  we  are  much  depraved  in  the  difpofition 
ot  our  hearts  ;  we  are  much  corrupted  in  our  fen- 
tin  lents  and  actions  ;  elfe  God  would  not  fend  us 
to  learn  wifdom  and  virtue  from  thefe  inferior 
creatures.  God  has  given  us  underftanding,  and 
made  us  wifer  than  the  beafts  of  the  field,  or  the 
fowls  of  heaven.  But  our  underftanding  is  dark- 
ened through  the  ignorance  that  is  in  us,  becaufe 
of  the  blindnefs  of  our  hearts.  Our  reafon  is  en- 
flaved  to  paflion  and  luft.  Our  judgment  is  per- 
verted by  earthly  affeftions.  Hence  the  brutal 
creatures  are  fo  often  propofed  to  us  as  emblems 
of  the  wifdom  and  virtue,  which  we  have  loft 
and  which  we  ought  by  all  means  to  regain. 
Their  example,  however,  is  but  a  fubordinate 
auxiliary  to  means  more  excellent  and  wonderful. 

Let  us  rejoice  in  the  rich  and  glorious  provilion 
which  God  has  made  for  our  recovery  from  this 
diflionorable   and  dangerous  apoftacy.     He    has 


1  lo       Birds  and  Beajis  Preaching  to  Men, 

^iven  us  a  revelation  from  heaven.  This  teaches 
us,  that  all  have  finned,  and  fallen  under  con- 
demnation to  death  and  mifery — that  a  faviour 
has  come  to  redeem  us  by  his  blood — that  the  di- 
vine fpirit  is  flied  down  to  renew  us  by  his  influ- 
ence, and  that  God  gives  his  holy  fpirit  to  them, 
who  alk  him.  Convinced  of  our  guilt  and  de- 
pravity, let  us  repair  to  the  God  of  grace,  fuppli- 
cate  his  pardon  in  the  name  of  his  fon,  and  implore 
the  kind  influence  of  that  good  fpirit,  which  is 
able  to  renew  our  hearts,  fubdue  our  lufts,  bright- 
en our  underftanding  and  purify  our  fouls.  And 
under  this  heavenly  influence  let  us  afpire  to  im- 
provement in  knowledge  and  virtue,  and  to  the 
purity  and  perfection  of  our  nature,  that  we  may 
be  qualified  to  aflbciate  with  angels,  and  with  them 
to  dwell  in  the  immediate  prefence  of  the  crea- 
tor. 


SERMON  VIII. 


>©*^*©< 


Joab  laying  hold  on  the  Horns  of  the  Altar, 

I.     KINGS  ii.  30. 

And  he  faid,  Nay,  but  I  will  die  here. 

X  HIS  is  the  refolution  of  Joab,  who  had 
fled  to  the  altar,  as  hislaft  refuge,  when  he  knew, 
that  king  Solomon  had  determined  to  take  away 
his  life. 

This  Joab  was  a  man  of  great  diftin6lion  in  the 
reign  of  David.  The  king  made  him  the  chief 
commander  of  his  army,  and  principal  counfellor 
in  war  ;  and  the  duties  of  his  high  ftation  he  ex- 
ecuted with  wifdom,  fidelity  and  courage.  By 
his  long  continuance  and  eminent  fervices  in  his 
office,  he  had  acquired  fuch  unbounded  influ- 
ence among  the  foldiery,  that  he  aflumed,  in 
fome  cafes,  an  imperious  controul  over  the  king 
himfelf. 

On  certain  occafions  he  exprefled  fome  fenfe  of 
religion.  David's  order  for  numbering  the  peo- 
ple *'  was  abominable  to  Joab,"  and  he  remonftrat- 
ed  againft  it  as  what  would  be  "  a  caufe  of  tref- 
pafs  to  Ifrael.**  Before  his  famous  battle  with  the 
combined  forces  of  Syria  and  Ammon,  he  addreif- 
cd  the  officers  of  his  army  in  a  fpeech,  which  fa« 


til  Joab  laying  hold  on  the^ Harm 

voured  highly  of  patriotifm  and  piety ;  *'  Be  of 
good  courage,  and  let  us  play  the  men  for  our 
people  and  the  cities  of  our  God.  And  the  Lord 
do  that,  which  feemeth  him  good." 

But  though  he  occafionally  expreffed  fome  pi- 
ous fentiments,  yet  in  his  habitual  temper  he  was 
haughty,  deceitfiil  and  ferocious.  In  an  inlidious 
and  treacherous  manner,  and  from  mere  jealoufy 
and  envy  he  affaflinated  two  men,  Amafa  and  Ab- 
ner,  who  were  more  righteous  than  himfelf.  Af- 
ter the  fuppreflion  of  Abfalom's  rebellion,  Joab 
threatened  the  king  with  another  and  more  danger- 
ous infurredion,  if  he  continued  to  indulge  his 
immoderate  grief  for  the  death  of  an  unnatural  fon. 
When,  in  the  decline  of  David's  life,  Adonijah 
ufurped  the  throne,  Joab  joined  the  party  of  the 
ufurper,  though  he  muft  have  known,  that  the 
king  intended  to  make  Solomon  his  fuccelfor. 
This  complication  of  crimes  induced  David  to 
leave  it  in  charge  to  Solomon,  that  he  ftiouid  not 
fufFer  Joab  to  go  down  to  the  grave  in  peace. 

Solomon,  after  his  father's  demife,  being  firm- 
ly  feated  on  his  throne,  caufed  Adonijah  to  be 
put  to  death  ;  and  he  depofed  and  baniftied  Abia^ 
thar  the  prieft,  who  had  been  deeply  concerned 
in  the  late  ufurpation.  Joab,  hearing  what  mea- 
fures  the  king  was  taking,  and  being  confcious  of 
his  own  crimes,  and  perhaps  knowing  David's 
charge  to  Solomon,  expected,  that  his  own  fate 
muft  foon  follow.  He  therefore  fled  to  the  tab- 
ernacle and  caught  hold  on  the  horns  of  the  altar. 
Solomon,  being  informed  of  Joab's  flight  to  the 
altar,  fent  an  officer  to  fall  upon  him.  The  offi- 
cer came  to  him  and  faid,  "  Thus  faith  the  king. 
Come  forth,"  that  the  altar  be  not  ftained  with 
thy  blood.  Joab  replied,  "  Nay,  but  I  wiU  die 
here."  On  a  fecond  order  from  the  king,  he  was 
executed  in  that  place. 


Serm.  VIII.  of  the  Altar,  113 

In  the  land  of  Ifrael  cities  of  refuge  were  ap- 
pointed for  the  fecurity  of  the  man,  who  had  flain 
his  neighbour  unawares  ;  and  the  tabernade>  at 
the  door  of  wliich  Hood  the  altar  of  burnt-offer- 
ing, was  in  fome  cafes  allowed  to  be  a  place  of 
refuge  for  the  manflayer.  But  neither  the  cities 
nor  the  tabernacle  were  to  yield  protection  to  a 
wilful  murderer.  When  it  appeared,  on  exami- 
nation, that  the  man  came  prefumptuoufly  on  his 
neighbour  to  flay  him  with  guile,  the  divine  order 
was  exprefs,  "  Thou  Ihalt  take  him  from  mine  al- 
tar, that  he  may  die.'* 

Joab  mull  have  been  too  well  acquainted  with 
the  law  of  God,  to  fuppofe,  that  a  wilful  murder- 
er and  a  rebel  againft  the  government,  fuch  as  he 
was,  could  be  faved  from  death  by  fleeing  to  the 
altar. 

The  prefervation  of  life  was  not  his  object  in 
this  action  ;  for  he  expected  fl:ill  to  die.  He  faid, 
"  I  will  die  here.'*  It  is  probable  he  viewed  this 
flight  to  the  altar  as  an  a(5t  of  religion,  which  be- 
came a  dying  fmner,  and  would  procure  him  pardon 
and  acceptance  with  an  offended  God.  His  crimes 
were  fuch  as  no  facrifice  of  beafts  could  expiate, 
for  the  law  had  provided  no  atonement  for  pre- 
fumptuous  fms.  If  he  muft  die,  he  would  die  on 
the  altar,  and  make  himfelf  the  facrifice,  and  his 
blood  the  atonement.  If  this  laft  act  was  accom- 
panied with  repentance  of  his  fms  and  faith  in  the 
mercy  of  God,  he  certainly  was  forgiven.  Wheth- 
er this  was  the  ftate  of  mind  in  which  he  died, 
the  ftory  is  filent,  and  we  cannot  judge. 

There  is,  however,  one  very  ferious  and  im- 
portant truth  here  fuggefted  ;  "  that  men,  who 
have  lived  all  their  days  without  a  regard  to  re- 
ligion, may  wifh  for  the  benefit  and  protection  of 
it,  when  they  die.** 
Vol.  V.  P 


^t4-  J^'^<^^  laying  hold  on  the  Kortis 

In  the  hiftory  of  Joab's  life,  there  is  nothings, 
which  indicates  a  governing  fenfe  of  moral  obli- 
gation and  a  future  retribution.  We  find  him 
guilty  of  the  moft  flagrant  crimes  ;  but  we  never 
liear  from  him  any  expreffions  of  remorfe ;  we 
never  fee  him  at  the  tabernacle  feeking  the  mercy 
of  God  by  prayer,  nor  at  the  altar  prefenting  a 
facrilice  for  any  of  his  fins.  His  hfe  feems  to  have 
been  fpent  in  the  purfuit  of  military  glory.  To 
this  object  he  could'  facrifice  the  lives  of  bettetf 
men  than  himfelf,  when  they  flood  in  his  way. 
And  if  he  ever  reforted  to  religion,  it  was  in  fotti^ 
critical  conjuncture,  when  danger  nearly  threat- 
ened him. 

But  now  Joab  has  finifhed  his  military  and  po- 
litical career.  He  is  no  longer  to  command  an  ar- 
my, or  direft  a  cabinet.  He  is  grown  old.  He  has 
filled  up  themeafureof  his  crimes.  Juftice  hasdrawn 
the  fword,  and  the  day  of  execution  is  come.  He. 
fees  no  efcape  j  he  flees  to  the  tabernacle  and 
lays  hold  on  the  altar.  Here  he  remains  fixed,  and 
here  he  refolves  to  die.  He  wifhes  to  be  protect- 
ed, in  his  death,"  by  that  religion,  which  he  had* 
neglefted  in  his  life. 

This  is  no  lingular  cafe.  Similar  examples  are 
recorded  in  fcripture,  and  fimiiar  examples  occur 
to  common  obfervation. 

PhaFaoh,  that  impious  contemner  of  God,  and 
hardened  oppreflor  of  the  people  of  God,  could 
relent  under  a  judgment, which  threateneddeflruc- 
tion  to  himfelf  and  his  realm.  He  could  then  ac- 
knowledge his  dependence  on  a  fuperior  invifible 
power.  He  could  call  for  the  fervants  of  Jehovah 
in  hafte,  and  urge  their  interceflion  in  his  own  and 
his  country's  behalf.  He  could  fay,  "  I  have  finned 
againft  the  Lord  your  God,  and  againfl  you  ;  now 
therefore  forgive  my  fm,  and  intreat  the  Lord,. 


Serm.  Vm.  of  the  Altar.  115 

that  he  may  take  away  from  me  this  death  only.*' 
But,  "  when  he  faw  that  there  was  refpite,  he 
hardened  his  heart.'*  Of  Ahab  king  of  Ifraelit  is 
faid,  "  There  was  none  like  him,  who  fold  him- 
felf  to  work  wickednefs  in  the  fight  of  the  Lord.*' 
But  when  he  heard  the  awful  fentencc  of  deftruc- 
tion,  which  God  denounced  againft  him  and  his 
houfe,  "  he  rent  his  cloathes,  put  fackcloth  on 
his  flefli,  fafted  and  went  foftly."  Yet  after  this 
lie  could  threaten  and  imprifon  a  prophet  of  God 
for  honeftly  warning  him  of  his  danger,  and  could 
treat  a  premonition  from  God  with  infolent  con- 
tempt. When  God  wrought  wonders  in  the  wil- 
dernefs  to  fupply  the  wants  of  liis  people,  "  they 
finned  yet  more  againft  him  and  tempted  him  in 
their  hearts  :  but  when  he  flew  them,  then  they 
fought  him .;  they  turned  and  enquired  early  after 
him  ;  and  they  remembered,  that  God  was  their 
rock,  and  the  high  God  their  redeemer  ;  yet  they 
fluttered  him  with  their  lips,  and  they  lied  to  him 
•withtheir  tongues,for  their  jjieartwasnotright  with 
him,  neither  were  they  ftedfaft  in  his  covenant.'* 
The  Pfalmift  fpeaks  of  it  as  a  common  cafe,  that, 
"  when  fools,'*  the  defpifers  of  religion,  "  are  by 
their  fins  brought  near  to  the  gates  of  death,  theia 
they  cry  to  the  Lord  in  their  trouble,  and  he  faveth 
them  out  of  their  diftrefles.;  he  healeth  them,  and 
delivereth  them  from  deftru6i:ion.*'  Yet  he  inti- 
mates, that  few  "  praife  the  Lord  for  his  good- 
nefs,  and  for  his  wonderful  works  to  the  children 
of  men."  Solomon  obferves,  that  they,  who  in 
their  profperity  defpife  the  reproofs  and  fet  at 
nought  the  counfels  of  wifdom,  will  call  on  God 
and  feek  him  earneftly  in  times,  when  diftrefs  and 
anguifli  come  upon  them.  He  defcribes  a  profli- 
gate youth,  as  mourning  at  the  laft,  when  his 
fiefli  and  body  were  confumed,  and  lamenting. 


1 1 6  Joab  laying  hold  on  the  Horns 

that  in  his  better  days  he  had  been  in  ahnoft  all 
evil,  and  had  hated  inftruction  and  deipifed  re- 
proof. The  infidels  and  idolaters,  in  the  days  of 
Jeremiah  the  prophet,  turned  their  back  unto  the 
true  God,  and  would  not  even  acknowledge  him 
as  their  creator  and  preferver.  "  They  faid  to  a 
ftock.  Thou  art  our  father ;  and  to  a  ftone.  Thou 
haft  brought  us  forth  :'*  but  in  the  time  of  their 
trouble,  when  all  fupport  failed  them,  they 
would  repair  to  God,  and  fay,  "  Arife  and  Cave 
us. 

Cafes  of  the  like  nature  are  not  unfrequent  now. 
There   are  many  under  gofpel  light,  who  appear 
to  live  regardlefs  of  religion.     If  they  believe  its 
general  truth,  yet  they  feel  not  its  particular  and 
prefent  importance.  They  devote  themfelves  to  the 
pleafures  and  interefts  of  the  world,  and  give  the 
momentous  concerns  of  eternity  no  place  in  their 
hearts.     They  make  no  profeflion  of  religion  ; 
and  the  duties  of  it  they   praclife  no  farther  than 
their   worldly  defigns  require.     They  feldom  at- 
tend on  the  appointed  worlliip  of  God's  houfe, 
and  perhaps  as  feldom  addrefs  their  maker  in  a 
more  private  manner.     They  are  pleafed  with  the 
converfation  of  thofe,  who  talk  lightly  about  reli- 
gion; and  they  readily  embrace  the  licentious  opin- 
ions which  they  hear,  becaufe  thefe  pacify  their 
troubled  confciences,  and  quiet  their  guilty  fears, 
in  the  courfe  which  they  are  purfuing.     If  they  do 
not  openly  reject  religion,  yet  they  fondly  admit 
doubts  of  its  truth,  or,  at  leaft,  of  the  truth  of  its 
more  important   dodrines,    and  never  take  the 
trouble  to  enquire,   what  religion  really  is,  on 
what  ground  it  ftands,  or  what  is  their  own  char- 
after.     Thus  they  pafs  carelefsly  along  in  the  calm 
feafons  of  life.      But  if  you  were  to  vilit  thefe 
perfons  in  a  time  of  ficknefs,  when  they  had  the 


Serm.  VIII.  of  the  Altar.  117 

fentence  of  death  in  them,  and  even  defpalred  of 
life,  I  am  confident,  you  would  find  many  of 
them  in  a  different  ftate  of  mind.  You  would 
not  hear  them  talk  fo  doubtfully  about  the  truth, 
or  fo  lightly  about  the  importance  of  religion,  as 
they  ufed  to  do.  You  would  not  perceive  them 
feeking  comfort  in  annihilation,  or  in  promifcu- 
ous  falvation.  Their  final  defliny  now  appears 
too  near,  and  too  folemn  to  be  trifled  with.  They 
wifh  for  a  hope,  which  can  refl  on  a  folid  and  per- 
manent foundation.  How  much  foever  they  have 
defpifcd  prayer  in  time  pafl,  they  now  diredl  their 
thoughts  and  deiires  to  the  mercy  of  God  as  their 
only  hope.  How  indifferently  foever  they  have 
fpoken  of  the  gofpel,  they  now  fee  no  where  elfe 
to  go  for  the  words  of  eternal  life.  How  much 
foever  they  may  have  ridiculed  the  men  of  pray- 
er, they  now  folicit  a  fhare  in  the  interceflions  of 
fuch  men.  How  much  foever  they  have  neglect- 
ed the  altar  of  God,  they  now  wifh  to  lay  hold 
on  the  horns  of  it,  and,  if  they  mufl  die,  to  die 
there. 

This,  indeed,  is  not  the  cafe  of  ^//  dying  finners. 
Some  diefuddenly,  fome  in  the  diflraclion  or  ftu- 
por  of  difeafe,  and  fome  in  habitual  hardnefs  of 
heart.  But  it  is  the  cafe  of  many  ;  and  we  rarely 
meet  with  a  cafe  which  is  the  reverfe  of  it  ;  I 
mean  the  cafe  of  one,  who,  in  the  near  expefta- 
tion  of  death,  will  difavow  all  regard  to  religion, 
glory  in  his  wickednefs,  or  place  full  confidence 
in  his  licentious  principles.  The  mofl  daring  in- 
fidels, and  the  mofl  boafting  univerfaliils  have 
been  known  to  fliudder  at  the  gates  of  death,  to 
diflruft  their  former  opinions,  and  feek  refuge 
in  the  grace  of  the  gofpel.  Even  a  Voltaire,  who 
in  the  moft  audacious  manner  profaned  God's 
aitar  in  his  life,  fought  to  lay  hold  on  the  horns  of 


11 S  Joab  laying  hold  on  the  Horns 

at  at  his  death.  Though  he  employed  his  kecnefl: 
wit  to  wound  the  gofpel  of  Chrift,  yet  he  wifhed 
to  die  a  Chriftian  ;  and,  it  is  faid,  would  have  de- 
clared himfelf  fuch,  had  he  not  been  diffuaded  by 
the  atheifts  who  attended  him. 

Whether  Joab's  flight  to  the  altar  was  accompa- 
nied with  a  repentance,  which  entitled  him  to 
mercy,  we  cannot  fay  ;  nor  can  we,  in  any  cafe, 
determine  the  refult  of  death-bed  fears,  relentings, 
•confefiions  and  prayers.  The  terrors  of  another 
world,  opened  to  the  near  view  of  the  guilty,  may 
extort  the  language  of  repentance  and  faith,  when 
there  is  no  hatred  of  fin  and  love  of  truth  in  the 
heart.  Balaam,  who  loved  the  wages  of  unright- 
coufnefs,  yet  defired  to  die  the  death  of  the  right- 
eous. The  fcripture  often  fpeaks  of  the  convid- 
ions  and  fupplications  of  dying  finners,  as  being 
of  doubtful  iflue.  "  What  is  the  hope  of  the 
hypocrite,"  fays  Job,  "  when  God  taketh  away 
his  foul  ?  Will  God  hear  his  cry,  when  trouble 
Cometh  upon  him  ?  Will  he  delight  himfelf  in  the 
Almighty?  Will  he  always  call  upon  God?**  "  Be- 
caufe  I  have  called  and  ye  refufed,"  fays  wifdom, 
*'  I  alfo  will  laugh  at  your  calamity  ;  I  will  mock 
when  your  fear  cometh.  They  fliall  call,  but  I 
will  not  anfwer,  becaufe  they  hated  knowledge, 
and  did  not  choofe  the  fear  of  the  Lord.*'  There 
is,  however,  more  hope  for  fuch  relenting  finners, 
than  for  thofe  who  die  in  ©bftinate  infidelity  and 
unfeeling  fl:upidity.  For  though  remorfe  is  not 
repentance,  yet  there  is  no  repentance  without  it. 
Jf  the  finner  repents  at  all,  he  mull  firfl:  be  awak- 
ened to  conviction  of,  and  felf-condemnation  for 
liis  fins. 

The  cafe,  which  we  have  been  confidering,  af- 
fords as  fome  ufeful  inftruclions. 

I.  We  have  here  thetefl;imony  of  finners  and 


Serm.  Vlir.  of  the  Altar.  119; 

unbelieverstothe  truth  and  importance  of  religion^ 

Though  they  all  deny  its  importance  in  pradice^ 
and  many  of  them  deny  its  truth  in  words,  yet 
there  are  times,  when,  notwithftanding  all  their 
prejudices  and  all  their  enmity  againft  it,  they  de- 
clare in  its  favour,  and  fhew  a  dehre  to  obtain  a 
fliare  in  its  hopes  and  comforts.  This  teftimony 
is  of  real  weight  ;  it  deferves  much  credit* 

It  is  a  teftimony  grounded  on  experience. 
They  have  made  trial  of  irreligion,  and  they  find, 
that  this  will  not  give  them  hope  and  comfort  in 
the  time,  when  they  are  moft  needed. 

It  is  a  teftimony  againft  themfelves  :  and  fure* 
ly  it  muft  be  aftrongconvidion,  which  conftrains 
them  to  condemn  their  former  avowed  fentiments, 
and  their  paft  manner  of  life. 

It  is  a  teftimony  given  at  a  timcy  when  they 
are  moft  likely  to  judge  rightly  and  to  fpeak  hon- 
eftly.  It  is  given  in  a  time  of  afflid:ion,  and  in 
the  near  view  of  another  world.  If  ever  they 
will  think  foberly  and  juftly  on  fuch  a  fubjed,  it 
muft  be  now.  The  croud  of  worldly  bufinefs, 
the  diftradion  of  earthly  cares,  the  profped  of 
temporal  honours  and  riches,  the  fedudions  of  ir- 
religious company,  the  fafcination  of  fenfual 
pleafures  are  now  over  and  likely  to  return  no 
more.  The  lufts  and  paflions,  which  ufed  to  hur- 
ry them  along  in  their  favorite  purfuits,  and  blind 
them  to  the  dangers  before  them,  have  now  fub- 
fided.  Pride,  ambition,  avarice  and  carnality 
have  ceafed  to  operate  ;  for  their  objefls  are 
thrown  out  of  fight.  New  fcenes  open  to  their 
view.  They  are  no  more  to  return  to  this  world  ; 
they  are  foon  to  enter  on  another.  They  ftand  be- 
tween both,  and  look  back  on  the  one  which  they 
have  pafled,  and  forward  on  that  which  is  before 
them.  They  fee  a  mighty  difference  between  them> 


,  120  Joab  laying  hold  on  the  Honii 

They  feel,  that  to  prepare  them  for  the  future 
world,  other  and  better  tempers  are  neceffary, 
than  thofe  which  they  have  indulged  here.  They 
are  convinced,  that  the  paflions,  which  have  gov- 
erned them,  muft  be  inconliftent  with  enjoyment 
in  a  world,  where  thefe  paflions  will  find  no  cor- 
refpondent  objedls.  They  know  their  deftiny  will 
foon  be  fixed,  and  this  is  no  time  to  trifle.  In 
fuch  a  iituation,  it  may  be  prefumed,  they  will 
judge  more  impartially,  than  in  the  buflle  of  world- 
ly fcenes. 

If  men,  who  have  defpifed  religion  in  health  and 
profperity,  do  generally,  or  at  leafl  frequently, 
defire  and  feek  its  comforts,  when  they  come  into 
the  fituation  now  defcribed,  we  muft  believe  it  to 
be  true  and  important.  If  there  were  comfort  to 
be  found  elfe  where,  men,  who  have  lived  in  op- 
pofition  to  religion,  would  not  rcfort  to  it  in  this 
extremity.  The  controverfy  between  Chriftians 
and  infidels  ;  between  the  godly  and  the  profane 
concerning  religion,  is  only  in  this  life.  It  is  ter- 
minated at  death.  The  latter,  in  the  near  view 
of  this  momentous  change,  give  up  the  difpute, 
and,  in  their  judgment,  come  over  to  the  fide  of 
the  former,  and  wifh  to  find  comfort  in  that,  in 
which  others  have  found  it  already.  "  Death  is 
an  honeft  hour,  and  faithful  to  its  truft.** 

There  is,  in  the  nature  of  man,  a  principle, 
which  condemns  his  enmity  to  religion.  Where 
is  the  man,  but  who  would  choofe,  that  his  chil- 
dren fhould  be  pious  ?  Where  is  the  man,  who 
would  prefer  to  put  his  fon  or  his  daughter  under 
the  care  of  an  infidel  or  libertine  for  an  education  ? 
Where  is  the  man,  who  was  ever  heard  to  glory 
in  the  wickednefs,  diflipation  and  licentioufnefs  of 
thofe,  who  were  to  inherit  his  fubftance,  and  to 
continue  the  remembrance  of  his  name  ?  Where 


Scrm.  VIIL  tf  the  Altar,  121 

is  the  man,  wtio,  if  he  thouglit  himfelf  dying, 
would  not  recommend  to  his  children  a  religious 
and  blamelefs  life  ?  And  where  is  the  man,  who,  if 
he  had  loft  a  virtuous  fon,  would  not  take  comfort 
in  the  character  which  he  fuftained,  and  in  the 
hopes  whicli  he  left? — ^The  confciences  of  men  wit- 
nefs  within  them,  that  religion  is  a  reality  j  not  a 
fiction — a  folemn  truth  -,  not  a  trifle. 

2.  We  fee  the  wifdom  of  an  early  and  immedi- 
ate attention  to  religion. 

If  even  ungodly  men  defire,  at  leaft,  to  lay  hold 
on  the  horns  of  the  altar,  and,  when  they  fee  that 
they  muft  die,  wiih  to  die  there,  then  let  every 
one  fly  to  the  altar  now,  and  lay  hold  on  the  hope 
of  mercy,  which  is  there  held  up  to  him. 

How  much  foever  you  defpife  religion  now, 
the  time  is  coming,  when  you  will  wifh  for  afliare 
in  its  comforts.  You  perhaps  can  live  indiffere-nt  to 
religion  ;  but  do  you  really  think,  you  can  die  fo? 
If  others  have  been  convinced  of  its  importance, 
when  they  were  dying,  fo  probably  will  you  ;  there- 
fore attend  to  it  now.  You  may  then  feel  this 
conviction,  and  yet  die  in  your  guilt.  It  is  not 
every  kind  of  conviction,  that  produces  repentance, 
and  enfures  perdon.  And  no  conviction,  is  more 
doubtful  in  its  iflue,  than  that  which  is  awakened 
by  the  immediate  apprehenfion  of  death.  With 
this  conviction  defpair  often  mingles  to  defeat  its 
efficacy.  The  teftimony  of  dying  finners  to  the 
truth  and  importance  of  religion,  ihould  call  your 
attention  to  it  in  this  calm  feafon,  when  you  are 
beft  able  to  underftand  the  nature  of  it,  and  to 
prove  by  correfpondent  fruits  the  fincerity  of  your 
choice. 

You  have  a  better  altar  at  which  you  may  take 
refuge,  than  that  to  which  Joab  made  his  flight. 
That  yielded  no  protedion  to  the  prefumptuous 
Vol..  V.  Q 


I3:a  Joab  laying  hold  on  the  Horns 

iinner.  Joab  fled  thither  ;  but  ftill  he  muft  die. 
For  you  there  is  an  altar,  to  which  you  can  fly 
and  find  fafety.  The  blood  which  Chrift  fhed  on 
the  crofs,  applied  by  faith,  will  cleanfe  from  all 

guilt 'from    the    guilt    of    the  greateft   fins, 

"  Through  him  all  that  believe  are  juftified  from 
all  things,  from  which  they  could  not  be  juftified 
by  the  law  of  Mofes.**  He  came  to  fave  the  chief 
of  finners,  and  through  him  "  the  mercy  of  God 
is  unto  all  and  upon  all  that  believe,  and  there  is 
no  difference." 

Are  you  convinced  of  your  violation  of  God's 
law  ?  Do  you  hear  its  threatenings  ?  Do  you  per- 
ceive them  pointed  againft  you  ?  Do  you  feel  your 
infufiiciency  to  expiate  your  guilt,  and  evade  the 
divine  fentence  ?  What  will  you  do  ?-— Lift  up 
your  eyes,  and  behold  the  altar,  which  God  has 
ereded — >behold  the  facrifice  which  is  offered 
there — It  is  the  facrifice  of  God's  own  fon,  who 
bare  your  fins  in  his  body  on  the  crofs,  that  you 
might  live  through  him.  He  through  the  eternal 
fpirit  offered  himfelf  without  fpot  to  God  ;  and 
his  blood  can  purge  your  confcience  from  dead 
works,  and  deliver  your  fouls  from  the  wrath  to 
come. 

Liften  to  the  calls  of  the  faviour  ;  "  Look  un- 
to me,  and  be  ye  faved.  Come  to  me,  and  ye 
Ihall  find  refl:  to  your  fouls."  Hear  the  exhorta- 
tions of  his  meflengers  ;  "  Repent  and  be  convert- 
ed, that  your  fins  may  be  blotted  out,  and  times 
of  refreihing  fliall  come  from  the  prefence  of  the 
Lord.  Repent  and  turn  to  God,  and  do  works 
meet  for  repentance  ;  and  ye  fliall  receive  the  for- 
givenefs  of  fins,  and  an  inheritance  among  them 
that  are  fanctified.  Attend  to  their  argument ; 
"  God  is  in  Chrifl;  reconciling  the  world  to  him- 
felf not  imputing  their  trefpafles,  and  he  hath 


Serm.  VIII.  of  the  Altar,  123 

committed  to  us  the  word  of  reconciliation.  We 
are  ambaffadors  for  Chrift,  as  though  God  did  be- 
feech  you  by  us  ;  we  pray  you  in  Chrift's  ftead, 
be  ye  reconciled  to  God  ;  for  he  hath  made  him 
to  be  lin  for  us,  who  knew  no  lin,  that  we  might 
be  made  the  righteoufnefs  of  God  in  him." 

You  fee  what  a  glorious  hope  is  fet  before  you. 
Arife  now,  flee  to  the  altar  of  atonement,  and  lay 
hold  on  eternal  life. 

3.  You  are  here  warned  not  to  take  any  en- 
couragement in  a  finful  life  from  the  confidence 
and  fecurity,  in  which  fome  wicked  men  feem  at 
prefent  to  live  ;  for  fooner  or  later,  thefe  very 
men  will  condemn  themfelves.  Other  wicked 
men  have  done  fo  ;  and  fo  will  they,  and  fo  will 
you,  if  you  live  like  them. 

When  you  look  round  on  the  world  of  man- 
kind, you  fee  thoufands  purfuing  a  courfe  very 
different  from  that,  which  the  gofpel  prefcribes  ; 
and  you  can  obferve  in  them  nothing,  which  in- 
dicates a  diflruft  of  their  own  fafety.  If  you  con- 
verfe  with  them,  you  hear  many  of  them  juflify 
their  manner  of  life,  and  talk  in  terms  of  great 
indifference  about  a  life  of  ftrict  religion.  Some 
of  thefe  appear  to  be  men  of  difcernment  in  oth- 
er matters  ;  and  you  afk,  "  why  fhould  they  not 
be  capable  of  judging  in  matters  of  religion  ?  If 
they  fufped  no  danger  in  their  courfe,  why  fhould 
ive  ?**  But  this  is  a  prefumptuous  way  of  reafon- 
ing  and  ading.  Why  judge  you  not  of  your- 
felves  what  is  right  ?  Prove  all  things  ;  hold  fafl 
that  which  is  good.  Call  no  man  your  mafler  on 
earth  ;  for  you  have  a  mafler  in  heaven.  Make 
not  wicked  men  your  guides,  for  however  wife 
they  may  be  in  worldly  matters,  in  the  concerns 
of  religion  the  god  of  this  world  has  blinded 
their  minds.    But  if  you  are  difpofed  to  give 


144  Jodb  laying  hold  on  the  Horns  - 

weight  to  their  opinions,  fee  what  their  opinions 
are,  in  feafons  when  they  are  moft  likely  to  judge 
right.  Obferve  how  they  feel,  and  hear  what 
they  fay  in  the  near  views  of  another  world.  If 
they  then  condemn  their  own  irreligious  fenti- 
ments  and  manners,  be  not  you  governed  by 
them. 

Perhaps  you  have  never  feen  thefe  men  in  that 
folemn  fituation.  But  others  of  the  fame  charaftei* 
have  been  in  it  ;  and  they  difcovered  a  fenfe  of 
the  importance  of  religion.  It  is  probable  many 
of  thefe  will  do  the  fame.  Never  follow  the  ex- 
ample of  thofe,  who  you  think,  will  condemn 
this  very  example  in  thofe  ferious  hours,  when 
their  judgment  will  be  moft  impartial.  Never 
purfue  a  courfe,  which,  you  know,  you  muft 
condemn,  when  you  come  to  the  end  of  it.  The 
example  of  good  men  you  may  wifely  follow^ 
for  your  own  confcier)ce  now  approves  it  and 
they  will  approve  it  in  the  review.  You  have 
heard  and  read  of  many,  who  condemn  their  own 
ungodly  life,  as  they  were  entering  into  another 
world  :  but  you  never  heard  or  read  of  a  man, 
who  in  that  lituation  condemned  a  religious  life, 
as  what  appeared  foolifli  and  vain,  or  as  what 
gave  him  fear  and  anxiety.  Many  good  men  have 
died  in  fear  ;  but  their  fear  arofe  from  a  diftruft 
of  their  own  hearts  ;  not  from  a  diftruft  of  reli- 
gion* They  never  fufpecled,  that  religion  was 
a  vain  thing  ;  much  lefs  that  it  was  a  dangerous 
thing  ;  their  only  concern  was,  left  they  had  not 
fully  embraced  it,  and  cordially  yielded  to  its  in- 
fluence. 

You  fee,  then,  where  your  intereft  and  fafety 
lie.  They  lie  in  the  religion  which  the  gofpel 
teaches.     This  is  not  a  vain  thing  ;  it  is  your  life. 

The  falvation  of  the  foul  is  the  one  thing  need- 


Serm.  VIII.  of  the  Altar,  <I25 

ful.  This  is  offered  in  the  word  of  God,  and  the 
terms  of  it  are  there  ftated.  It  is  by  a  compliance 
with  the  terms,  that  you  are  to  fecure  the  bene- 
fit. The  terms  are  repentance  of  paft  fins,  appli- 
cation to  the  mercy  of  God  through  a  dying  fa- 
viour,  and  a  life  devoted  to  God  in  holy  obedience. 
Thus  only  can  you  enjoy  peace  in  life,  hope  in 
death  and  happinefs  in  eternity.  In  favour  of 
fuch  a  choice  you  have  the  teftimony  of  good  men, 
and  of  wicked  men  too  j  you  have  the  teftimony 
of  the  word  of  God,  and  of  your  own  confcience. 
Embrace  now  the  pardon  and  falvation  offered 
you  ;  and  truft  not  in  a  flight  to  God's  altar,  when 
you  fee  the  avenger  of  your  crimes  clofe  at  your 
heels,  left  when  your  guilty  hands  attempt  to  lay 
hold  on  the  horns  of  the  altar,  you  be  taken  thence, 
that  you  may  die  ;  or  if  you  refolve  to  perifti 
there,  ftill  you  periih  in  all  your  guilt. 


SERMON  IX. 


>©*^*©< 


Nothing  to  be  refufed,  when  the  Lord  hath  need, 
A  Communion  Sermon. 

MARK  xi.    3. 

And  if  any  man  Tay  unto  you,  Why  do  yc  this  ?  Say  ye,  that  the  Lord  hath 
need  of  him  ;  and  straitway  he  will  fend  him  hither. 

VyUR  Lord,  at  the  time  of  the  Jewiffi  palT- 
over,  had  determined  to  make  his  public  entry 
into  Jerufalem,  in  the  manner  predicted  by  the 
prophet  Zechariah  j  "  Tell  ye  the  daughter  of 
Zion,  behold,  thy  king  cometh  unto  thee  meek, 
and  fitting  upon  an  afs,  and  upon  a  colt  the  foal 
of  an  afs.** — "  When  therefore  he  was  come  nigh 
to  Jerufelem,  unto  Bethphage  and  Bethany,  at 
the  mount  of  Olives,  he  fent  two  of  his  difciples, 
faying,  "  Go  ye  into  the  village  over  againft  you  ; 
and  as  foon  as  ye  be  entered  into  it,  ye  fliall  find 
a  colt  tied,  whereon  never  man  fat ;  loofe  him 
and  bring  him  to  me.  And  if  any  man  fay  unto 
you.  Why  do  ye  this  ?  Ye  Ihall  fay,  The  Lord 
hath  need  of  him.  And  ftraitway  he  will  fend 
him.*'  They  went  and  found  the  colt  tied  by  the 
dc3or  without,  in  a  place  where  two  ways  met  j 


Serm.  IX.     Nothing  to  be  refufedy  ^c,  12 f 

a  place  of  public  refort.  "  And  as  they  were 
looling  the  colt,  the  owner/*  who  was  ftanding 
by,  "  alked  them,  "  why  loofe  ye  the  colt  ?  And 
they  anfwered.  The  Lord  hath  need  of  him.** 
The  reafon  was  fufficient :  the  owner  let  him  go. 

It  may  feem,  perhaps,  that  our  Lord,  on  this 
occafion,  alTumed,  over  people's  property,  a  pow- 
er, which  he  was  not  wont  to  exercife.  He  com- 
manded his  two  difciples  to  "  loofe  the  colt  and 
bring  him."  But  it  ftiould  be  coniidered,  that  at 
this  time,  Jefus  was  about  to  make  his  public  ap- 
pearance as  king  of  Zion  ;  that  in  this  character 
he  was  already  received  by  the  body  of  the  peo- 
ple, and  foon  after  recognized  by  the  train  which 
attended  him,  and  by  the  citizens  of  Jerufalem, 
In  this  character  he  was  obeyed  by  the  owner  of 
the  beaft,  with  whom  the  reafon  affigned  by  the 
difciples.  The  Lord  hath  need  of  him,  carried  an  au- 
thority, which  he  felt  no  difpofition  to  difpute, 
and  pretended  no  right  to  oppofe.  As  Jefus  now 
exhibited  himfelf  in  the  chai  after  of  2ion*s  king, 
all  who  owned  him  as  fuch  were  bound  to  yield 
him  every  afliftance,  which  the  occafion  required. 

Befides  j  it  is  evident  from  the  ftory,  that  the 
difciples  were  to  take  the  colt  only  with  the  own- 
er*s  confent.  As  Jefus  knew  the  place  where  the 
beaft  was  tied,  fo  he  knew  that  the  owner  would 
be  prefent,  would  demand  the  reafon  of  the  dif- 
ciples' loofing  him,  would  be  fatisfied  with  their 
anfwer,  and  would  allow  them  to  take  him. 
Chrift's  telling  them,  that  the  owner  of  the  beaft 
would  let  him  go,  plainly  imported,  that  the  own- 
er's confent  was  their  warrant  to  bring  him. 

What  deferves  our  particular  notice  in  this  fto- 
ry, is  the  readinefs  with  which  the  man  refigned 
his  beaft,  as  foon  he  knew,  the  Lord  had  need  of 
him.    This  was  the  only  reafon  which  Chrift  faw 


128  NsrMng.  to  be  refu/ed, 

fit  to  give,  and  witli  this  the  owner  was  perfedl^ 
fatisfied. 

Hence  then  we  learn,  that  whatever  we  claim 
as  ours,  we  fliould  commit  it  to  our  Lord's  dif- 
pofal  ;  and  whenever  we  know  he  has  need  of  it, 
We  fhouid  refign  it  to  his  fervice. 

Jefus  Chrifl  came  into  the  world  to  creR  a  king- 
dom, and  then  return  to  his  father.  His  king- 
dom is  not  of  this  world,  but  from  heaven.  It 
confifts  not  in  temporal  honour,  wealth  and  do- 
minion ;  but  in  the  advancement  of  truth,  right- 
eoufnefs  and  happinefs — in  the  recovery  of  linners 
from  ignorance  and  error,  wickednefs  and  guilt — 
m  the  fpread  and  influence  of  his  doftrines — in 
the  increafe  of  real  converts  to  his  religion,  and 
in  the  falvation  of  our  fallen  race. 

This  work  he  began  perfonally,  when  he  was 
on  earth,  and  has  been  ilill  purfuing  ever  fince 
his  return  to  heaven.  But  in  this  work  he  choof- 
es  not  to  be  alone ;  he  requires  the  concurrence 
and  afliftance  of  his  fervants.  And  whatever  they 
can  do  in  fubfervience  to  his  caufe,  in  that  he  has 
need  of  them.  In  regard  to  himfelf  perfonally  he 
needs  nothing  ;  but  in  regard  to  the  great  and 
benevolent  dehgn  which  he  is  carrying  on  in  the 
world,  he  has  need  of  us.  And  in  that,  wherein 
he  has  need  of  us,  we  mull  be  workers  together 
with  him. 

Chrift  often  has  need  of  our  property  ;  and  with 
this  we  are  to  honour  him. 

He  has  inftituted  a  church  on  earth,  and  ap- 
pointed ordinances  for  its  edification  and  comfort. 
Thefe  ordinances  are  to  be  maintained  and  contin- 
ued, not  by  miraculous,  but  by  human  means. 
The  firft  introdudion  and  eftablifhment  of  his 
gofpel  was  in  an  extraordinary  way  ;  but  its  con- 
tinuancey  in  fome  meafure,  depends  on  the  fupport 


Serm.  IX.    ivhen  the  Lord  hath  need.  129 

given  it  by  thofe  who  profefs   to  be   its  friends. 
It  will  not  be  preferved,  as  it  was  firft  introduced, 
by  the  power  of  miracles.     It  is  now  brought  to 
us,  and  laid  before  us  with  evidences  of  its  truth, 
and  declarations  of  its  importance  ;    and  if  we 
will  not  receive  it,  when  it  is  brought  ;  or  will 
not  retain  it,  after  we  have  received  it,  then  it 
leaves  us  of  courfe  ;  for  we  put  it  from  us,  and 
judge  ourfelves  unworthy  of  it.     Even    in  the 
time  of  our  faviour  and  his  apoftles,  the  continu- 
ance of  the  gofpel  among  the  people  of  any   par- 
ticular place,  was  fufpended  on  the  condition  of 
their  making  fome  decent  provilion  for  it. 

When  Chrift  fent  forth  his  apoftles  to  preach 
the  kingdom  of  God,  he  furniftied  them  with 
fupernatural  powers,  which  he  commanded  them 
to  employ  in  healing  the  fick,  raifmg  the  dead,  and 
cafting  out  devils,  that  thus  the  divinity  of  their 
miflion,  and  the  truth  of  their  doctrines  might  be 
demonftrated.  But  it  is  obfervable,  they  never 
were  inftrucled  to  fupply  their  own  wants — to 
procure  food  and  raiment,  by  miracles,  and 
thus  to  excufe  their  hearers  from  the  trouble  and 
expenfe  of  maintaining  them.  To  have  made  the 
gofpel  fo  cheap,  would  have  been  to  make  it  too 
contemptible.  On  the  contrary,  they  were  to  go 
forth  on  their  million  without  purfe  or  fciip, 
without  gold  or  lilver,  or  even  change  of  appar- 
el, beeaufe,  as  labourers  in  the  fervice  of  mankind, 
they  were  worthy  of,  and  entitled  to  their  hire. 
Though  fome  of  them,  if  not  all,  poffeffed  con- 
fiderable  property  of  their  own,  they  were  not  to 
carry  it  with  them,  or  to  depend  upon  it  for  fupr 
port  in  theif  miflion,  but  to  require  their  main- 
tenance  wholly  from  thofe,  on  whom  their  la- 
bours were  beftowed.  If  in  any  place,  whither 
they  were  fent,  they  were  not  received  with  the 
Vol.  V.  H 


no 


'Nothing  to  he  refufeS^ 


attention,  and  entertained  with  the  hofpititlity 
due  to  their  facred  ch&ra<^er,  they  were  to  retire 
with  this  folemn  admonition  and  awful  token  of 
their  mafter's  difpleafure  j  "  The  dull  of  your 
city,  which  cleaveth  to  us,  we  wipe  off  againft 
you.  But  be  ye  fnre  of  this  j  the  kingdom  of 
God  hath  come  nigh  to  you.** 

It  is  an  eftabUlhed  law  of  Chrift's  kingdom, 
that  "  they  who  preach  his  gofpel,  ihall  live  by 
his  gofpel."  Whatever,  therefore,  is  requifite 
to  the  maintenance  of  his  preached  gofpel,  to 
the  accommodation  of  his  inftituted  worfliip^ 
and  to  the  continuance  of  his  appointed  ordinan- 
ces, that  he  hath  need  of,  and  that  we  are  bound 
to  render  to  him  out  of  the  goods  which  he  has 
committed  to  tis.  Whatever  we  pojQi'efs,  it  is  the 
gift  of  providence.  We  receive  it  in  truft  from 
our  Lord.  And  we  are  to  apply  it  to  fuch  pur- 
pofes  as  his  general  inilrucftions  warrant,  and  his 
particular  occalions  demand.  Thus  when  our 
fte wardship  fliall  ceafe,  we  may  give  an  account 
of  it  to  his  approbation  and  acceptance. 

Our  Lord  has  need  of  our  property,  not  only 
for  the  maintenance  of  his  worihip,  but  alfo  for 
the  relief  and  comfort  of  hrs  he tpkfs  friends. 

Providence  places  men  under  different  circum- 
llances,  for  this,  doubtlefs,  among  other  reafons, 
that  occafion  and  opportunity  may  be  given  for 
the  various  focial  virtues.  While  men  are  mutu- 
ally dependent  on,  and  teciprocally  indebted  to 
one  another,  the  virtues  of  juftice,  fidelity,  friend- 
Ihio,  benevolence  and  gratitude  are  called  into 
exercife,  and  thus  the  focial  affedlions  and  pleaf- 
ures  are  improved  and  exalted. 

The  poor  we  have  always  with  us.  Thefe,  adl» 
ing  under  the  influence  of  religion,  may  be  as  ufe- 
ful  in  fociety -as  the  rich.    The  latter  may  do  good 


Serm.  IX.    when  the  Lord  hath  need.  131 

by  actions  more  brilliant  and  obfervable.  The 
former  do  good  by  fervices  no  lefs  folid  and  fub- 
ftantial.  The  labours  of  the  poor  contribute,  as 
eifentially  as  the  bcnefaclions  of  the  rich,  to  the 
general  fupport  and  happinefs  of  human  life.  Nei- 
ther clafs,  without  the  other,  could  comfort;ibly 
fubfift.  "  The  rich  and  the  poor  meet  together  : 
the  Lord  is  the  maker  of  them  all." 

God  beftows  an  abundance  on  fome,  not  for 
their  fakes  only,  but  alfo  for  the  fake  of  the  poor 
who  are  with  them.  Hence  the  rich  are  charged 
to  "  be  rich  in  good  works,  ready  to  diftribute, 
willing  to  communicate,  and  thus  to  lay  up  for 
themfelves  a  good  foundation  againft  the  time  to 
come" — againft  the  time,  when,  in  the  changes  of 
human  condition,  it  may  be  their  turn  to  become 
poor  ;  or  againft  the  time  of  general  retribution, 
when  every  one  will  receive  according  to  his 
works. 

When  we  give  to  the  poor,  we  lend  to  the 
Lord,  who,  in  due  time,  will  amply  repay  the 
loan.  We  are  to  do  good  to  all,  and  efpecially  to 
them,  who  are  of  the  houfehold  of  faith.  The 
poor,  whatever  may  be  their  character,  are  en- 
titled to  our  charity,  becaufe  they  are  needy : 
the  virtuous  poor  have  the  firft  claim,  becaufe  they 
are  worthy.  He  who  receives  a  righteous  man, 
in  that  name  and  charader,  will  receive  a  right- 
-eous  man's  reward.  He  who  Ihall  give  to  a  dif- 
ciple  of  Chrift  a  cup  of  cold  water  only,  in  the 
name  of  a  difciple,  and  becaufe  he  belongs  to 
Chrift,  {hall  not  lofe  his  reward.  Whatever  is 
<3one  for  fuch,  Cllirift  accepts  it  as  done  for  him- 
felf.  If  then  we  have  this  world's  goods,  and  fee 
a  brother  who  has  need,  we  are  to  conftder,  that 
the  Lord  hath  need  of  a  p^rt  of  thefe  goods  for 
tliat  needy  brother.     If  in  this  cafe  we  fhut  up 


1^2  Nothing  to  be  refufed, 

our  bowels  of  compallion,  the  love  of  Chrifl 
dwells  not  in  us.  Wd  then  love  him  indeed,  and 
in  truth,  when,  at  his  call,  we  relieve  the  dif- 
treffed,  help  the  weak,  and  comfort  the  afflifledi 

Chrift  has  need  of  our  abilities  arid  Jervices,  as 
well  as  of  our  fubftance,  in  carrying  On  his  work 
on  earth. 

His  caufe  requires,  that  we  dedicate  ourfelves 
to  him,  and  openly  profefs  Our  faith  in  him. 

If  there  is  need,  that  his  church  fhould  be  con- 
tinued and  his  teligion  maintained  in  the  worlds 
there  is  need  that  fome  Ihould  enter  into  his 
church,  and  profefs  his  religion.  If  none  fliould 
be  added  to  the  church,  it  muft  expire  with  the 
fhort-lived  beings  who  now  belong  to  it.  If  the 
church  (hould  be  difcontinued,  the  means  of  reli« 
gion  would  be  dropped  and  loft,  arid  religion  it- 
felf  ceafe  and  be  forgotten ;  or  exift  only  here 
and  there  in  the  folitary  breafts  of  a  few  obfcurd 
and  defpifed  mortals. 

Now  if  Chrift  has  need  of  fome  to  honour  arid 
maintain  his  religion,  then  every  one,  who  be- 
lieves it  to  be  divine,  fhould  confider,  that  the 
Lord  hath  need  of  him. 

Among  thofe  who  have  rievet  publickly  pro- 
fefled  their  faith  in  the  gofpel,  there  are  many,  I 
fuppofe,  who  believe  it  is  true,  and  wifti  it  may  be 
preferved  for  the  general  benefit  of  mankind. 
They  could  not,  at  once,  reconcile  thenifelves  to 
the  thought,  that  the  gofpel  fliould  be  extinguifli- 
cd,  and  that  thofe  who  enjoy  it  fliould  degenerate 
into  atheifts,  idolaters,  pagans,  or  barbarians. 
They  could  not  eafily  make  themfelves  willing, 
that  their  pofterity  fliould  grow  up  among  fuch  a 
horrible  fet  of  beings.  Come  forward,  then,  and 
join  yourfeives  to  the  Lord — declare  your  faith  in 
him,  and  friendfliip  to  him  ;  for  he  has  need  of 


Scirm.  IX.    when  the  Lord  hath  need.  135 

you.  If  he  needs  any  profeffors  at  all,  why  not 
you  as  much  as  others  ?  You  excufe  yourfelves  on 
one  pretence  and  another  :  but  may  not  every 
man  excufe  himfelf  as  well  ?  Is  there,  in  your  cafe, 
any  peculiar  circumftance,  which  exempts  you 
from  the  common  obligations  of  religion  ?  If  all 
fliould  excufe  themfelves,  as  you  do,  where  would 
be  the  church — where  would  be  the  religion  of 
Chrift  ? 

When  religion  declines — when  profeflbrs  are 
few,  and  thefe  few  lofe  the  ardour  of  their  zeal 
and  love— when  churches  become  like  focieties  of 
the  world,  then  Chrift  has  need  of  you  to  ftrength- 
en  the  intereft,  and  reftore  the  honour  of  his  caufe 
among  men. 

You  withdraw  from  the  church,  or  refufe  to 
come  into  it,  becaufe  you  fee  in  it  fo  little  religion, 
and  fo  many  unworthy  members.  But  if  its  real 
ftate  is  fuch  as  you  apprehend,  and  you  have  fo 
much  more  purity  and  zeal  than  others,  then  you 
are  the  very  perfons  whom  the  Lord  needs  to  fup- 
port  his  languiftiing  caufe.  Forfake  not  his  church, 
when  it  is  finking  ;  but  come  forward  ;  ftrength- 
en  it  by  your  example,  advice  and  prayers  :  come  j 
help  to  fuftain  it  by  your  friendly  concurrence 
with  the  few,  who  may  perhaps  be  found  as  real- 
ly concerned  as  you  for  its  increafe  and  glory. 

Chrift  has  need  of  fome  to  preach  his  gofpel  ; 
and  they  who  undertake  this  work,  ftiould  be  in- 
fluenced by  a  fenfe,  that  the  Lord  hath  need  of 
them.  Paul  was  influenced  by  this  principle. 
He  had  better  worldly  profpects  in  a  fecular  call- 
ing ;  but  in  no  other  profeilion  could  he  do  fo 
much  fcrvice  for  Chrift.  In  the  profecution  of 
his  miniftry,  he  chofe  to  beftow  his  labours,  not 
where  they  would  be  moft  lucrative  to  himfelf, 
but  where  they  would  moft  conduce  to  the  fur- 


1^4  Nothing  to  he  refupdy 

therance  of  the  gofpel.  He  ftrov«  to  preaeli, 
not  where  Chrift  was  named,  left  he  ftiould  build 
on  another  man's  foundation  ;  but  where  the  goff 
pel  had  not  been  preached,  or  the  miniftry  was 
«ot  at  that  time  enjoyed,  that  the  word  of  falva-r 
tion  might  be  more  exteniively  fpread.  He  would 
not  go,  where  the  Lord  had  no  need  of  him  ;  but 
where  the  ends  of  his  apoftlefliip  might  beft  be 
anfwered. 

In  times,  when  licentious  opinions  and  corrupt 
manners  prevail — when  infidelity  grows  bold,  and 
iniquity  abounds,  Chrift  has  need  of  the  adive 
ferviccs  of  his  faithful  minifters  and  fincere  friends, 
who  are  then  to  ftand  up  with  courage  againft  e- 
vil  workers,  and  bear  teftimony  againft  thofe  who 
make  void  his  gofpel.  At  fuch  a  time,  if  minift- 
ers are  to  ftand  foremoft,  yet  they  are  not  to  ftand 
alone.  All  who  regard  the  truth  are  to  ftrength- 
cn  and  fupport  them.  The  zealous  Levites,  fee- 
ing the  neceflity  of  a  reformation  in  the  church 
of  God,  faid  to  Ezra,  "  Arife,  for  this  matter  be- 
iongeth  to  thee  :  we  alfo  will  be  with  thee  :  be  of 
good  courage,  and  do  it." 

Warnings  from  a  folitary  voice  have  little  ef- 
fect ;  and  never  lels,  than  in  thofe  corrupt  times, 
when  the  advocates  for  vice  and  error,  by  evil 
communications,  and  by  the  circulation  of  licen- 
tious writings,  ftrengthen  the  hands  of  evil 
doers.  "  Two  are  better  than  one  ;  for  if  they 
fall,  one  will  lift  up  his  fellow."  Chriftians  are  to 
be  fellow-helpers  to  the  truth.  Paul  befeeches  tlie 
brethren,  for  the  Lord  Jcfus'  fake,  that  they  ftrivc 
together  with  him.* 

Chrift  needs  the  fervice  of  thofe  who  are  placed 
at  the  head  of  families. 

The  continuance  and  increafe  of  his  church  de- 
pend on  the  faith  and  piety  of  the  young  and  rif- 


Serm.  IX.    ivhen  the  Lord  hath  need.  135 

ing  generation,  and  confequently  on  the  fidelity 
of  parents  to  bring  up  their  children  in  the  nur- 
ture and  admonition  of  the  Lord.  Children  will 
not  be  prompted,  by  natural  inclination,  to  feek 
after  knowledge  and  virtue.  They  need  inftruc- 
tions  to  inform  their  minds,  and  exhortations  to 
awaken  their  attention.  The  Lord  of  the  church 
has  committed  their  education  to  the  care  of  their 
parents  ;  he  requires,  and  he  needs  their  diligence 
and  fidelity  in  the  execution  of  this  great  charge. 
Ordinarily  they  may  expe6l  that  their  faithfulnefe 
will  be  followed  with  a  blefiing,  but  their  negli- 
gence with  a  curfe,  on  their  children,  as  well  as 
on  themfelves.  They  who  are  early  trained  up  in 
the  way  in  which  they  ought  to  go,  will  purfue 
it  when  they  are  old  :  but  children  left  to  them- 
felves foon  bring  their  fouls  to  ruin,  and  their  pa- 
rents to  Ihame.  If  there  be  need,  that  your  chil- 
dren fhould  feekand  ferve  God  in  their  early  years, 
and  pafs  through  life  with  wifdom  and  virtue— 
if  there  be  need,  that  they  Ihould  become  mem- 
bers of  Chrift*s  church,  walk  in  his  ordinances, 
and  work  out  their  own  falvation — if  there  be 
need  that  they  Ihould  take  up  his  religion,  and 
hand  it  on  to  a  future  generation,  then  he  has 
need  of  you  to  inftrucl  them  in  his  religion,  and 
to  lead  them  along  in  the  way  whi<:h  he  has  mark- 
ed for  them. 

When  family  order  is  much  neglected,  he  has 
more  need  of  the  fervices  of  the  faithful  to  re- 
vive and  reftore  it.  If  thofe  around  you  treat 
with  indifference  fo  neceffary  a  branch  of  religion, 
be  not  carried  away  by  their  example,  but  fay  to 
them,  as  Jofhua  faid  to  the  men  of  Ifrae),  "  If  it 
feem  evil  to  you  to  ferve  the  Lord,  choofe  ye, 
this  day,  whom  ye  will  ferve  :  but,  as  for  me  aa.d 
my  houie,  we  will  ferve  the  Lord." 


136  Nothmg  to  be  refufed^ 

And,  my  young  friends,  let  me  tell  you,  The 
Lord  hath  need  of  you ;  for  you  may  do  much 
fervice  to  his  caufe.  You  think,  that  he  needs 
your  fathers,  your  grandfires,  and  other  elderly 
people  ;  for  their  advice  and  example  will  have 
great  influence  in  fupporting  his  religion  ;  and  if 
they  fliould  defert  his  caufe,  it  would  foon  fink  in 
the  world,  and  the  next  generation  would  come 
forward  indifferent  to  it,  and  unacquainted  with 
it.  But,  my  friends,  you  by  your  good  exam- 
ple and  pious  converfation  may  have  as  much  in- 
fluence among  your  youthful  alTociates,  as  the  a- 
ged  can  have,  and  perhaps  more.  Befides  ;  you 
ihould  confider,  that  your  fathers  will  foon  be 
gone  ;  and  if  there  fhould  be  no  young  Chriflians 
to  fucceed  them,  where  will  be  Chrifl's  church 
then  ?  The  church,  like  the  human  race,  mufl 
be  continued  by  fucceflion,  for  it  confifls  of  mor- 
tals. If  none  of  you  will  join  yourfelves  to  it, 
it  mufl  ceafe  when  your  fathers  are  dead.  Come, 
then,  give  yourfelves  to  the  Lord,  and  declare 
yourfelves  for  him,  encourage  your  fellow  youths 
to  embrace  and  obey  his  religion.  How  much 
good  may  thus  be  done  ?  Think  not  yourfelves 
ufelefs  and  infignificant  beings.  You  are  import- 
ant in  your  place,  and  the  Lord  hath  need  of  you. 
He  never  is  better  pleafed,  than  when  he  fees  the 
young  engaged  in  his  caufe,  and  hears  them  fing, 
Hofanna  to  the  fon  of  David.  Out  of  their 
mouths  he  ordains  praife. 

Chrifl  expeds  of  his  fervants  a  ready  compli- 
ance with  his  commands,  and  a  cheerful  refigna- 
tion  of  every  thing,  which  he  needs  from  them. 
When  he  fent  his  difciples  to  procure  him  a  beafl, 
on  which  he  might  make  his  entrance  into  Jeru- 
falem,  he  fignified,  that  nothing  more  would  be 
aecefTary,  than  to  fay,  "  The  Lord  hath  need  of 


Serm.  IX.    ivhen  the  Lord  hath  need,  i^y 

him.**     And  fo  it  was.     On  this  information,  the 
owner  ftraitway  let  him  go. 

We  Ihould  willingly  ferve  the  Lord  with  all  out 
ability,  and  all  our  fubftance  ;  for  all  that  we  are, 
and  all  that  we  have  belong  to  him.  When  Da- 
vid had  made  a  liberal  offering  for  the  honour  of 
God's  worihip,  he  faid,  "  Of  thine  own  have  we 
given  thee  :  AH  this  ilore  that  we  have  prepared 
cometh  of  thine  hand  :  it  is  all  thine  own." 
"  Who,'*  fays  the  apoftle,  "  hath  firft  given  to 
the  Lord  ?  And  it  ftiall  be  recompenfed  to  him  a- 
gain.  For  of  him,  and  through  him,  and  to  him 
are  all  things."  "  Know  ye  not,"  fays  he,  "  that 
your  body  is  the  temple  of  the  Holy  Ghoft,  which 
ye  have  of  God,  and  ye  are  not  your  own  ?  For 
ye  are  bought  with  a  price.  Therefore  glorify 
God  in  yourbody,andin  yourfpirit,v/hicharehis." 

If  all  our  abilities  are  endowments  from  his  cre- 
ating power,  and  all  our  goods  are  the  gifts  of  his 
bountiful  providence,  and  all  our  graces  are  the 
fruits  of  his  fan6tifying  fpirit,  then  we  are  to  em- 
ploy them  all  in  the  promotion  of  his  caufe,  and 
to  the  honour  of  his  name.  "  By  the  grace  of 
God,"  fays  faint  Paul,  "  I  am  what  I  am,  and  his 
grace  beftowed  on  me  was  not  in  vain  j  but  I  la- 
boured more  abundantly  than  they  all ;  yet  not  I, 
but  the  grace  of  God,  which  was  with  me.** 

We  are  to  do  all  for  Chrift  that  he  needs  from 
us  ;  for  he  has  done,  and  ftill  is  doing  all  for  us, 
that  we  need  from  him.  He  has  not  been  back- 
ward to  promote  our  intereft ;  we  fhould  not  be 
reluctant  to  honour  his  name.  He  has  given  him- 
felf  a  ranfom  for  us  ;  in  due  time,  when  we  were 
without  ftrength,  he  died  for  us  ;  he  has  fent  his 
gofpel  to  us  for  our  inllruclion  ;  he  has  opened  a 
way  for  our  accefs  to  the  throne  of  God ;  he  makes 
interceflion  for  us,  when  we  come  to  God  in  his 
name  ;  he  has  procured  the  grace  of  the  divine 
Vol.   V.  S 


13S  Nothing  to  he  refufed, 

fpirit,  which,  on  our  humble  application,  he  will 
vouchfafe  for  our  feafonable  help.  And  ought  we 
not  to  give  ourfelves  to  him  ;  to  employ  our  time 
and  ftrength,  all  the  powers  of  our  body,  and 
faculties  of  our  mind,  all  our  fubftance,  every 
thing  that  we  have,  in  his  fervice,  and  to  his  glo- 
ry ?  Can  we  ever  do  enough  for  him,  who  has 
done  and  fufFered  fo  much  for  us  ?  "  The  love  of 
Chrift  conftraineth  us,"  fays  the  apoille,  "  becaufe 
we  thus  judge,  that  if  one  died  for  all,  then  were 
all  dead  :  and  that  he  died  for  all,  that  we  who 
live  fhould  not  henceforth  live  to  ourfelves,  but 
to  him  who  died,  and  rofe  again." 

We  are  to  render  to  Chrift  what  he  needs,  be- 
caufe we  thus  co-operate  with  him  in  the  moft 
friendly  and  benevolent  defign.  The  work  which 
he  is  purfuing  is  of  the  greateft  utility  to  us  and 
our  race.  The  religion  which  he  has  taught,  will,  fo 
far  as  it  prevails,  banifh  vice  and  mifery,  and  in- 
troduce virtue  and  happinefs.  There  is  in  it  noth- 
ing unkind,  malevolent  or  unfocial,  but  every 
thing  good,  beneficent  and  ufeful.  It  relieves  the 
forrows,  and  heightens  the  enjoyments  of  this 
world  where  we  now  dwell ;  and  it  prevents  mif- 
ery and  fecures  happinefs  in  that  world  to  which 
we  are  going.  What  Chrift  requires  of  us  is, 
that  we  obey  the  rules,  and  accept  the  bleffings 
of  this  religion  for  ourfelves  ;  and  that  we  fup- 
port  the  credit,  and  aflift  the  influence  of  it  a- 
mong  others — In  a  word,  that  we  feek  to  be  hap- 
py, and  ftudy  to  make  others  fo.  What  can  we  do 
better  ?  If  we  ought  toferveour  generation,  then 
let  us  ferve  our  divine  Lord  in  every  thing  which 
he  needs  from  us;  for  all  that  he  requires  has  fome 
refpecl  to  this  benevolent  end,  the  general  good. 

We  fhould  cheerfully  give  to  him  whatever  he 
has  need  of,  for  thus  we  fliall  derive  greater  bene- 
fit from  it,  than  by  any  other  application  which 
we  can  make  of  it. 


Serm.  IX.    ivhn  the  Lord  hath  need.  139 

If  we  cultivate  the  religion  of  Chrift  in  our  own 
hearts,  we  fhall  enjoy  the  peace  and  hope  which 
fpring  from  it  here,  and  be  entitled  to  the  happi- 
nefs,  which  is  the  reward  of  it  hereafter.  If  we 
promote  this  religion  among  others,  w-e  fhall  ex- 
perience the  fatisfaclion  of  dwelling  in  the  midft 
of  juit  and  good  men — kind  and  friendly  neigh- 
bours. If  we  train  up  our  children  in  the  knowl- 
edge  and  praftice  of  this  religion,  we  fliall  have 
the  joy  of  feeing  them 'wife,  virtuous  and  ufeful 
on  earth,  and  the  fuperior  joy  of  believing,  that 
they  are  entitled  to  a  rich  inheritance  in  heaven. 

Every  thing  which  we  do  for  our  Lord,  will  re- 
turn to  us  bringing  a  reward  with  it. 

When  we  give  to  Chrift  what  he  has  need  of, 
we  are  fure  it  is  well  beftowed.  Our  charities  to 
men  are  fometimes  mifapplied.  But  our  fervices 
for  Chrift  are  not  only  well  accepted  by  his  good- 
nefs,  but  well  directed  by  his  wifdom.  He  will 
fmile  on  our  labours  in  his  caufe,  and  make  them, 
in  fome  way  or  other,  fubfervient  to  his  glory 
and  our  felicity.  "  Be  ye  therefore  ftedfaft  and 
unmoveable,  always  abounding  in  the  work  of 
the  Lord  ;  for  as  much  as  yc  know,  that  your  la- 
bour is  not  in  vain  in  the  Lord.  Whatfoever  ye 
do,  do  it  heartily  as  to  the  Lord,  and  not  to  men, 
knowing  that  of  the  Lord  ye  fhall  receive  the  re- 
ward of  the  inheritance  ;  for  ye  ferve  the  Lord 
Chrift.'*  This  we  ought  to  regard  as  a  fufficient 
motive  to  cheerful  diligence  in  the  work  appoint- 
ed us,  that  we  ferve  the  Lord  Chriji.  "  With 
good  will  do  fervice  as  to  the  Lord,  knowing  that 
whatfoever  good  thing  any  man  doth,  the  fame 
Ihall  he  receive  of  the  Lord,  for  with  him  there 
is  no  refpevH:  of  perfons.  His  word  is  fure,  his 
promife  faithful,  his  reward  glorious.  None  who 
ferve  him,  will  labour  in  vain. 


SERMON  X. 


S>9'ih9>i 


The  Oate  of  Heavm  Jirait,  and  many  Jhut  out  of  it* 


LUKE  xiii.  24. 

Strive  to  enter  in  at  the  ftrait  gate  ;  for  many,  I  fay  unto  you,  will  seek  t©  en- 
ter in,  and  fhall  not  be  able. 


A. 


.S  our  Lord  paffed  through  feveral  cities 
and  villages  of  Judea,  on  his  journey  to  Jerufa- 
lem,  teaching  by  the  way,  there  attended  him  a 
coniiderable  number  of  people,  who,  fome  for  one 
reafon,  and  fome  for  another,  gathered  around 
him  to  hear  his  difcourfes.  Somewhere  in  his 
journey,  a  perfon  came  to  him  with  this  queftion, 
"  Lord,  are  there  few  that  be  faved  ?"  From  the 
queftion  and  our  Lord's  anfwer  it  feems,  that  the 
man  was  a  Jew,  tinctured  with  the  common  na- 
tional prejudice,  that  the  Jews,  by  their  covenant- 
relation  to  God,  were  entitled  to  falvation  ;  but 
the  gentiles,  being  ftrangers  to  the  covenant  and 
aliens  from  the  commonwealth  of  Ifrael,  would  be 
rejected.  Often,  no  doubt,  had  he  heard  this  doc- 
trine afferted  among  his  countrymen  ;  and  he 
wiflied  to  know  Chrift's  opinion  upon  it.  As  the 
queftion  related  to  the  prevailing  fentiment  of  the 
day,  Chrift  directed  his  anfwer  to  the  body  of  the 
people  who  attended  him.     He  firft  rebuked  this 


Serm.  X.     The  Gate  of  Heaven  Jirait,  141 

ufelefs  curiofity  concerning  the  number  of  the 
failed,  and  called  their  attention  to  a  matter,  which 
was  to  them  of  more  immediate  confequence. 
•'  Strive  to  enter  in  at  the  ftrait  gate."  "Whether 
few  or  many  will  finally  obtain  falvation,  take 
care  to  fecure  your  own  fliare  in  it ;  for  this  will 
not  depend  upon  the  number  of  the  faved,  but 
upon  your  own  fervent  and  feafonable  application." 

Chirft  here  alludes  to  a  cuftom  then  obferved  in 
attending  feafts  and  marriages.  The  guefts  were 
early  invited,  and  the  door  of  the  houfe  was  kept 
open,  or  opened  occafionally,  for  their  reception  ; 
but  when  the  bridegroom  arrived  with  his  attend- 
ants, or  the  m after  of  the  feaft  had  waited  the  ap- 
pointed time,  the  door  was  fliut,  and  after  this 
no  more  were  admitted.  Alluding  to  this  ufage, 
Chrift,  in  the  parable  of  the  virgins,  fays,  "  While 
the  foolifh  virgins  went  to  buy  oil,  the  bridegroom 
came.  Then  they  who  were  ready  went  in  with 
him  to  the  marriage,  and  the  door  was  fliut.  Af- 
terward came  thofe  foolilh  virgins,  faying.  Lord, 
Lord,  open  to  us  ;  but  he  anfwered,  I  know  you 
not." 

In  the  words  which  follow  our  text,  Chriil  cor- 
rect that  prejudice  of  the  Jews,  which  gave  rife 
to  the  queftion  propofed  to  him.  He  tells  his 
hearers,  that  external  privileges  would  intitle  no 
man  to  falvation  ;  that  though  the  Jews  enjoyed 
peculiar  religious  advantages,  many  of  them  would 
be  excluded  from  the  kingdom  of  heaven  as  work- 
ers of  iniquity,  while  the  gentiles,  whom  they 
dcfpifcd,  would  come  from  all  parts  of  the  world, 
and  be  made  the  happy  fubjedls  of  this  kingdom. 
Though  our  Lord  waves  an  anfwcr  to  the  queftion, 
as  it  rcfpecled  the  whole  number  of  the  faved,  yet 
lie  anfwered  it,  as  it  concerned  the  Jews,  warn- 
ing them  that  their  general  impenitence  would  be 


14^  The  Gate  of  Heaven  Jlrait. 

their  deftruftion,  while  the  faith  of  multitudes  a- 
mong  the  gentiles  would  be  their  falvation. 

When  a  queilion  of  mere  curiofity  was  flarted 
in  our  Lord's  hearing,  it  w^as  his  ufual  praftice, 
to  give  it  a  religious  turn,  and  raife  from  it  fome 
profitable  reflecElions.  This  he  did  in  the  cafe  be- 
fore us.  Taking  occafion  from  the  queftion  pro- 
pofed  to  him,  whether  few  would  be  faved  ;  he 
exhorted  his  hearers  to  ftrive  for  their  own  falva- 
tion ;  he  Ihewed  that  many  would  fail  of  this 
object  :  he  pointed  out  the  caufes  of  their  fail- 
ure :  he  explained  the  neceffary  qualifications 
for  heaven  ;  and  he  reprefented  the  awful 
condition  of  thofe  who  ftiould  finally  be  fhut  out 
of  it. 

The  difcourfe  of  our  faviour  on  this  folemn  fub- 
je6: .  which  is  contained  in  our  text  and  the  words 
foiiowing,  I  fhall  endeavour  to  illuftrate  and  apply. 
It  deierves  the  attention  of  all  ;  for  it  is  as  impor- 
tant Jiow,  as  when  it  was  firft  fpoken,  and  as  in- 
terfiling to  us,  as  it  was  to  thofe  who  heard  it 
from  the  redeemer's  mouth.     You  will  obferve  ; 

Firft  :  The  entrance  into  heaven  is  by  a  Jirait 
gate.  So  our  Lord  defcribes  it  in  our  text,  and 
alfo  in  the  Vllth  chapter  of  Matthew,  "  Strait  is 
the  gate,  and  narrow  is  the  way,  which  leadeth 
to  life." 

This  metaphor  is  defigned  to  exprefs  the  difE- 
culties  which  attend  a  religious  courfe,  and  the 
oppofition  which  may  be  expected  in  the  way  to 
heaven.  It  may  more  immediately  regard  the 
peculiar  difficulties  of  the  time  when  the  gofpel 
was  firft  publiftied.  It  was  then  eminently  true, 
that  through  much  tribulation  the  righteous  en- 
tered into  the  kingdom  of  God  ;  and  they  who 
would  live  godly  in  Chrift  Jefus  muft  fuffer  perfe- 
<:utiou.     The  way  to  heaven  was  then  rough  and 


Serm.  X,     The  Gate  of  Heaven  Jiralt,  i4^ 

dangerous ;  and  they  who  purfued  it,  put  their 
reputation,  intereft  and  life  to  hazard.  Hence 
many  were  deterred  from  entering  upon  it ;  and 
many  who  had  entered  upon  it,  were  difcourag- 
ed  and  turned  back. 

Through  the  goodnefs  of  God,  the  path  of  reli- 
gion is  now  free  from  thofe  dangers,  which  have 
at  fome  times  attended  it  ;  but  ftill  ftrait  is  the 
gate,  and  narrow  is  the  way  which  leads  to  life. 
There  are,  and  there  ever  will  be  difficulties  to  en- 
counter, and  obftruclions  to  relift  ;  and  therefore 
our  Lord's  direction  is,  at  all  times,  important  y 
"  Strive  to  enter  in  at  the  ftrait  gate.'* 

1.  The  terms  of  eternal  life  are  ftrid:  and  indif- 
penfable.  In  this  refpedt  the  gate  of  heaven  is  call- 
ed ftrait. 

Such  is  the  corrupt  and  depraved  ftate  of  man- 
kind by  nature,  that  nothing  lefs  than  a  new  cre- 
ation, is  required  to  fit  them  for  the  pure  and  fub- 
lime  enjoyments  of  the  heavenly  world.  So  op- 
pofite  is  the  holinefs  of  heaven  to  the  corruption 
of  nature,  that  this  new  creation,  this  renovation 
of  the  mind,  cannot  be  difpenfed  with.  Old  things 
muft  pafs  away,  and  all  things  muft  become  new. 
The  whole  fpirit,  foul  and  body  muft  be  fandified. 
There  muft  be  a  full  perfuafion  of  the  truth  and 
authority  of  the  gofpel,  an  influential  belief  of 
its  important  doctrines,  and  a  hearty  fubmiflion 
to  its  facred  precepts  ;  there  muft  be  a  deep  fenfc 
of,  and  godly  forrow  for  fin,  and  a  humble  applica- 
tion to,  and  reliance  upon  the  mercy  of  God  for 
pardon  ;  there  muft  be  a  temper  to  hate  fin  in  all 
its  forms,  and  to  love  God  in  his  complete  char- 
acter ;  there  muft  be  an  aAual  renouncing  of  all 
known  wickednefs,  and  a  deliberate  choice  of  the 
fervice  of  God  as  the  great  bufinefs  of  life.  And 
in  this  courfe  of  obedience,  the  great  motives  of 


144  The  Gate  of  Heaven  Jlralt. 

the  gofpel,  taken  from  the  future  world,  muft  have 
a  principal  influence.  In  renewed  and  fanftified 
fouls,  a  fenfe  of  prefent  infirmity  and  imperfection 
will  excite  a  watchfulnefs  over  the  thoughts,  the 
paflions,  the  language  and  conduct — a  frequent  ex- 
amination of  the  temper  and  review  of  the  life  ;  a 
renewal  of  faith,  repentance  and  felf-dedication  j 
fervent  prayer  to  God  ;  diligent  attendance  on 
religious  inftitutions  ;  and  ardent  afpirations  after 
growth  and  improvement  in  holinefs. 

This  is  a  brief  view  of  the  Chriftian  life,  as  ex- 
hibited in  the  gofpel.  And  it  may  properly  be 
called  "  a  ft  rait  and  a  narrow  way.**     And, 

2.  The  way  is  ftraitened  by  the  oppofitions  which 
ufually  are  found  in  it.  Though  we  are  not  called 
to  reiift  unto  blood  ftriving  againft  fin,  yet  we 
have  difficulties  to  contend  with.  There  are  diffi- 
culties which  arife  from  an  unhappy  education  ; 
from  frequent  examples  of  vice  ;  from  the  influ- 
ence of  fenfible  objeds  ;  from  the  diftra<5lions  of 
earthly  cares  j  from  the  feoffs  and  mockeries  of 
profane  and  wicked  men  ;  from  the  temptations 
of  evil  fpirits  ;  from  poverty  or  riches,  or  other 
peculiar  circiimftances  in  life.  With  fome  or  oth- 
er of  thefe  difficulties  every  ferious  Chriftian  has 
many  conflicts.  To  bear  up  againft  all  this  oppo- 
fition  J  to  be  blamelefs  and  harmlefs  in  the  midft 
of  a  crooked  and  perverfe  generation ;  to  keep 
the  mind  and  manners  unfpotted  from  the  world  ; 
to  pafs  uninfefted  through  the  contagion  of  cor- 
rupt examples,  and  to  refift  the  impreffion  of 
fatan's  temptations,  it  requires  conftant  vigilance 
and  ftrong  refolution,  accompanied  with  the  fup- 
ports  of  divine  grace. 

In  thefe  refpeds  ftrait  is  the  gate,  and  they  who 
enter,  muft  ftrive  with  earneftnefs,  and  perfevere 
with  patience. 

It  does  not  become  us,  however,  to  magnify 


Serm.  X.     The  Gate  of  Heaven  Jirait.  145 

the  diiEcultles  of  religion.  It  has  its  trials,  and 
it  has  its  encouragements  too.  We  muft  view  it 
in  its  fmiling,  as  well  as  in  its  feverer  afpeft.  An 
apprehenfion  of  its  difficulties  is  neceflary,  that  we 
may  be  awakened  from  indolence  to  activity  and 
engagednefs  ;  that  we  may  form  our  refolutions 
with  knowledge  and  judgment,  and  that  we  may 
trullin  divine  grace  and  not  in  our  own  ftrength. 
But,  on  the  other  hand,  we  muft  contemplate  it 
in  its  inviting  circumftances,  that  we  may  not  be 
weary  and  faint  in  our  minds  ;  but  may  embrace 
it  with  cheerfulnefs,  and  cleave  to  it  with  fixed 
purpofe  of  heart. 

Let  it  then  be  confidered  ; 

That  whatever  difficulties  there  are  in  religion, 
they  are  not  fo  great,  but  that  by  divine  grace  we 
may  overcome  them.  We  are  not  fufficient  of 
ourfelves  to  think  any  thing  as  of  ourfelves  :  we 
are  ftrong  only  in  the  grace  of  God  ;  and  his  grace 
is  fufficient  for  us — It  is  fufficient  to  renew  our 
hearts,  fubdue  our  corruptions,  fortify  us  againft 
temptations,  and  carry  us  through  all  the  difficul- 
ties which  are  before  us.  When  we  confider  the 
weaknefs  of  our  nature  and  the  ftraitnefs  of  the 
gate,  we  may  well  defpair  in  ourfelves  :  but  let  us, 
at  the  fame  time,  look  to  God,  who  can  open  to 
us  an  effis6lual  door  and  carry  us  fafely  through. 
And  in  his  power  and  grace  let  us  take  courage 
and  prefs  forward.  As  he  has  commanded  us  to 
ftrive,  we  Ihall  thus  conform  to  his  will  and  act 
agreeably  to  his  pleafure  ;  and  we  may  rely  on 
his  concurring  influence. 

It  ought  alfo  to  be  confidered,  that  the  difficul- 
ties which  attend  religion  lie  chiefly  within  our- 
felves. They  arife  from  our  love  of  fin,  our  at- 
tachment to  the  world,  and  our  averfion  to  God's 
commands.  When,  therefore,  we  are  awakened 
Vol.  V.  T 


14^  Th&  Gate  of  Heaven  fit  ait, 

to  a  fenfe  of  the  danger  of  fin,  and  the  importance 
of  religion,  when  our  indolence  is  removed,  and 
a  ferious  folicitude  for  our  falvation  takes  place, 
a  great  part  of  the  difficulty  is  over.  When  we 
feel  an  engagednefs  of  heart  to  obtain,  and  a  full 
determination  to  ftrive  for  heaven,  the  difficulties 
are  proportionably  abated.  Duty  is  always  more 
eafy,  as  the  zeal  is  more  warm  and  aclive. 

Let  it,  farther,  be  remembered,  that  as  every 
good  gift  is  from  God,  fo  his  grace  is  to  be  ac- 
knowledged in  thofe  convidions,  awakenings  and 
refolutions,  with  which  the  religious  life  muft  or- 
dinarily begin.  And  if  thefe  are  from  God,  they 
who  feel  them  may  conclude,  that  God's  fpirit  is 
working  in  them.  And  doubtlefs  he  is  willing  to 
carry  on  the  work  which  he  has  begun.  He  will 
not  break  the  bruifed  reed,  nor  quench  the  fmok- 
ing  flax.  Hence  the  awakened  and  thoughtful 
have  new  encouragement  from  the  prefent  ftate  of 
their  minds,  to  apply  to  God  for  all  necelTary  fup- 
plies  of  grace.  Whatever  weaknefs  they  feel,  let 
them  wait  on  God,  and  be  of  good  courage,  and 
he  will  ftrengthen  their  hearts. 

Again  :  W^e  fliould  confider,  that  the  difficul- 
ties of  religion  are  chiefly  at  firft.  When  the  mind 
is  habitually  attempered  to  it,  then  its  duties  be- 
come pleafant  and  eafy.  If  it  be  hard  to  bring  our 
ftubborn  necks  under  Chrift*s  yoke,  yet  when  we 
have  taken  it  upon  us,  we  fliall  find  it  lighter  than 
we  imagined,  and  lighter  the  longer  we  wear  it. 
Difiiculties,  therefore,  far  from  difcouraging  our 
hearts,  fliould  rather  animate  our  rcfolution  and 
warm  our  zeal. 

Religion  ordinarily  requires  no  felf-denial  great- 
er, than  what  we  cheerfully  fubmit  to  in  our 
common  worldly  purfuits.  Does  not  the  hufl^and- 
man  exercife  more  flrenuous  labours  j  does  not 


Serm.  X.     The  Gate  of  Heaven  Jir ait,  147 

the  merchant  maintain  more  conftant  vigilance — 
does  not  the  feaman,  or  the  foldier  expofe  himfelf 
to  far  greater  hardfhips  and  perils,  for  a  little  gain, 
than  the  gofpel  impofes  on  the  Chriftian  as  the 
means  of  obtaining  heaven  ?  With  what  alacrity 
the  former.,  animated  by  the  profpecl  of  temporal 
profit  or  honour,  difcharge  the  duties  of  their 
profeffion  !  Why  may  not  the  latter,  with  glory 
and  immortality  in  view,  as  patiently  and  plea- 
fantly  continue  in  well-doing  r  In  our  worldly 
occupations  fuccefs  repays  our  felf  denials.  More 
amply  will  the  felf-denials,  watchings  and  ftrivings 
of  the  Chriftian  be  remunerated  by  his  conquefts 
over  fin  and  the  world,  by  his  improvements  in 
virtue  and  holinefs,  by  the  increafe  of  his  fpiritual 
hopes,  and  by  the  happinefs  which  awaits  him  in 
heaven. 

This  was  our  firft  obfervation,  that  on  account 
of  the  ftraitnefs  of  the  gate,  we  muft  ftrive  to  en- 
ter into  life. 

We  proceed  to  obferve ; 

Secondly  :  That  many  will  fail  of  entering  in 
at  this  gate.  "  Many  will  feek  to  enter  in,  and 
fhall  not  be  able.'* 

What  the  proportion  of  the  faved  will  be,  the 
fcripture  has  not  told  us.  There  are  fome  pafla- 
ges,  which  reprefent  the  number  as  very  great. 
John,  in  his  vifion,  faw  twelve  thoufands  fealed  out 
of  each  of  the  tribes  of  Ifrael ;  and,  befides  thefe, 
a  great  multitude  which  no  man  could  numbe)", 
ilanding  before  the  throne  of  God,  and  clothed 
in  white  robes  :  and  yet  all  thefe  were  only  fuch 
as  came  out  of  great  tribulation.  In  the  words 
following  the  text,  our  Lord  fays,  "  They  Ihall 
come  from  the  eaft  and  from  the  weft  and  from 
the  north  and  from  the  fouth,  and  fliall  fit  down 
in  the  kingdom  of  God.**     But,  on  the  othei' 


14^  The  Cafe  of  Heaven  Jitait. 

hand,  there  are  fome  paflages,  which  give  lis  i 
fad  reprefentation  of  the  number  of  the  miferable. 
Our  faviour  tells  us,  that  among  thofe  who  feek  to 
enter  in  at  the  ftrait  gate,  there  are  many  who  will 
not  be  able — that  ?nany  will  go  in  at  the  broad  gate, 
which  leads  to  deftrudion — that  many,  at  the  laft 
day,  will  feek  admifhon  into  his  kingdom,  whom 
he  will  reject  as  workers  of  iniquity.  Thefe  paf- 
fages,  however,  exprefs  the  abfolute,  rather  than 
the  comparative  number  of  the  miferable.  There 
are  other  texts,  which  feem  to  reprefent  the  num- 
ber of  the  happy  as  fmall  in  a  comparative  view. 
Our  faviour  fays,  "  Many  are  called,  but  few  are 
chofen."  "  Strait  is  the  gate  and  narrow  is  the 
way  which  leadeth  to  life,  and  few  there  be  who 
find  it.  Broad  is  the  gate  which  leadeth  to  de- 
ftrudion,  and  7imny  there  be,  who  go  in  thereat.'* 
But  thefe  expreflions  may  be  fuppofed  rather  to 
refpeft  the  ftate  of  mankind  in  particular  places 
and  at  particular  times,  than  their  general  ftate  in 
all  ages.  Of  the  Jewifh  nation  in  the  days  of 
Chriil  and  his  apoftles,  it  was  eminently  true, 
that  few  found  the  way  to  life  ;  and  though  they 
were  generally  Quilled,  few  obeyed.  "  The  gen- 
tiles, who  had  not  followed  after  righteoufnefs, 
attained  unto  righteoufnefs,  even  the  righteoufnefs 
which  is  of  faith  ;  but  Ifi  ael  who  followed  after 
the  law  of  righteoufnefs,  attained  not  to  it,  be- 
caufe  they  fought  it  not  by  faith,  but  by  the 
deeds  of  the  law.'*  Hence  the  apoftle  applies  to 
them  what  God  fpake  of  their  fathers  by  the  proph- 
et, "  I  have  referved  to  myfelf  feven  thoufand 
men,  who  have  not  bowed  the  knee  to  Baal :" 
"  Even  fo  alfo,  at  this  prefent  time,  there  is  a 
remnant  according  to  the  election  of  grace." 

However,  if  we  conlider,  how  great  a  part  of 
the  world,  as  far  as  hiftory  affords  us  light,  have 


Berm.  X.      The  Gate  of  Heaven  JlralU  149 

in  all  ages  been  funk  in  ignorance,  fuperftition  and 
vice — how  great  a  number  of  thofe  who  profefs 
the  true  religion,  have  corrupted  its  purity — how 
many  of  thofe  who  retain  the  knowledge  of  the 
truth,  are  wholly  uninfluenced  by  it  ;  we  fliall 
have  but  a  melanchoUy  view  of  mankind  ;  and 
fliall  fee  reafon  to  fear,  that  the  alarming  words 
of  our  faviour  already  mentioned,  have  been  ap- 
iplicable  to  moft  periods,  and  remain  applicable  to 
our  own  times. 

Amidft  our  gloomy  apprehenfions,  it  is  no  fmall 
confblation  to  believe,  that  there  is  a  day  coming, 
when  the  gofpel  will  have  a  more  extenfive  fpread 
in  the  world,  and  a  more  powerful  influence  on 
the  hearts  of  men.  And  if  we  take  into  the 
elli  mate  this  happy  period  of  the  church,  which 
the  fcripture  promifes,  and  which,  it  feems,  will 
be  of  long  duration,  perhaps  the  whole  number 
of  the  faved  will  far  exceed  the  number  of  thofe 
who  are  loft. 

But  whether  the  number  be  comparatively  great 
or  fmall,  let  each  one  attend  to  himfelf,  and 
work  out  his  own  falvation  with  fear  and  trem- 
bling. The  terms  of  falvati^pn  are  the  fame, 
whether  thofe  who  comply  with  them  be  many 
or  few.  The  number  of  the  faved,  be  it  ever  fo 
great,  will  be  no  fecurity  to  thofe  who  negleft 
their  falvation  ;  be  it  ever  fo  fmall,  it  will  not 
endanger  thofe  who  repent  and  obey  the  gofpel. 
The  duty,  which  alike  concerns  us  all,  our  faviour 
has  pointed  out  in  our  text  ;  "  Strive  to  enter  in 
at  the  ftrait  gate,  for  many  will  feek  to  enter  in 
and  (liall  not  be  able." 

If  there  are  many  who  will  be  loft,  let  each 
one  fear  for  himfelf,  left  he  fliould  be  found  in 
that  unhappy  number.  The  apoftle  fpeaks  of 
ibmc  who  could  not  enter  into  God's  reft  becaufe 


i5'0  '^he  Gate  of  Heaven  JlratU 

of  unbelief.  "  Therefore,"  fays  he,  "  let  us  alfo 
fear,  left,  a  promife  being  left  us  of  entering  in- 
to this  r^ft,  any  of  us  ftiould  feem  to  come  fliort 
of  it."  Our  danger  does  not  arife  from  the  num- 
ber which  will  perifh,  but  from  our  own  unbelief 
and  impenitence.  "  The  Lord  knoweth  how  to 
deliver  the  godly  out  of  temptation  ;  and  how  to 
referve  the  unjuft  unto  the  day  of  judgment  to 
be  punifhed."  But  ftill  the  warnings  which  the 
fcripture  has  given  us,  that  there  will  be  found, 
at  the  laft  day,  many  workers  of  iniquity,  who 
will  be  caft  into  utter  darknefs,  ihould  fill  every 
foul  with  a  deep  folicitude  for  himfelf,  and  awak- 
en in  him  an  immediate  care  to  flee  from  the 
wrath  to  come.  For  this  purpofe  the  fcripture 
has  announced  them  to  us  :  and  to  this  purpofe 
we  fhould  apply  them. 

When  Chrift  admonilhed  his  difciples,  that 
one  of  them  would  betray  him,  and  prove  a  fon 
of  perdition,  each  enquired.  Lord,  is  it  I  ?  When 
he  alfo  admoniflies  us,  that  many  will  be  rejeded 
as  workers  of  iniquity,  let  us  all  make  the  fame 
perfonal  application — the  fame  home-felt  enquiry. 
To  judge  whetherwe  are  involved  in  this  danger, 
we  need  not  go  far ;  we  need  not  attempt  an  in- 
veftigation  of  the  fecret  purpofes  of  God  5  we  are 
only  to  fearch  and  examine  ourfelves.  If  fin 
reigns  within  us,  the  wrath  of  God  abides  on  us. 
If  we  have  renounced  the  dominion  of  fm,  we 
are  delivered  from  the  wrath  to  come. 

It  is  the  decree  of  God,  that  they  who  do  his 
commandments  fliall  enter  through  the  gates  into 
the  heavenly  city  ;  but  whofoever  defile  themfelves 
and  work  abomination  fiiall  be  ftiut  out,  and  caft 
into  utter  darknefs.  This  is  the  only  decree,  in 
which  the  prefent  enquiry  is  concernedr-the  only 
decree  by  which  we  can  judge  of  our  danger,  or 


Serm.  X.    The  Gate  of  Heaven  Jiralt,  151 

fafety.  This  is  not  a  fecret,  but  a  revealed  decree. 
By  this  let  us  govern  our  conduct.  On  this  let 
us  ground  our  hopes,  or  our  fears,  according  as 
we  find  our  character.  God  will  not  depart  from 
it  ;  for  he  is  of  one  mind  ;  none  can  turn  him. 
We  cannot  alter  it,  for  it  is  founded  in  the  nature 
of  God.  The  change  muft  be  in  us.  Let  us  by 
faith  embrace  the  promife  of  God,  and  by  repen- 
tance renounce  the  practice  of  fm,  and  thus  giving 
all  diligence,  add  to  our  faith  all  the  virtues  and 
works  of  the  gofpel ;  in  this  progrefs  we  fliall  make 
our  calling  and  eledion  fure,  and  fliall  never  fall, 
but  an  entrance  will  be  miniflred  to  us  abundant- 
ly into  the  kingdom  of  Chrift, 


SERMON  XI. 


>©#^*©< 


The  Caufesy  why  many  who  feek^  cannot   enter   at 
the  Jirait  Gate, 


LUKE  xiii.  24. 

Strive   to  enter  in  at  the  ftrait  gate  ;  for  many,  I   fay  unto  you,  will   feek  to 
enter  in,  and  fhall  not  be  able. 


Ti 


HE  entrance  into  heaven  is  here  repre- 
fented  as  a  ftrait  gate.  It  is  fo  called,  becaufe  the 
terms  of  admiflion  are  ftrid:  and  indifpenfable  ; 
and  in  the  way  thither  much  oppofition  is  to  be 
expeded. 

Our  Lord  wari#iis,  that  there  are  many,  who 
willjFail  of  entering  in  at  this  gate.  Hence  he 
commands  us  to  ftrive  for  an  entrance,  left  we  be 
found  among  the  unhappy  number,  which  fhall 
be  excluded. 

Thefe  obfervations  have,  in  a  former  difcourfe, 
been  iUuftrated  and  applied. 

We  now  proceed  to  obferve, 

Thirdly  :  Our  faviour,  for  our  caution,  points 
out  the  caufes^  why  many  will  not  enter  in  at  the 
ftrait  gate.  Thefe  are  negligence^  dilatorinefs  and 
falfe  dependence. 

I.  One  caufe,  why  many  fail  of  falvation,  is 
negligence,    *'  Strive"  fays  our  Lord,  "  for  many 


Serm.  XI.  The  Caufes  why  many  cannot,  ^c.      153 

will  fcek  to  enter,  and  fliall  not  be  able.  Seeking 
is  a  word  often  ufed  to  exprefs  the  whole  condi- 
tion of  falvation  :  but  here  it  is  ufed  in  a  lower 
fcnfe,  and  in  diftinclion  from  Jiriving. 

The  latter  is  a  word,  which  imports  the  great- 
eft  earneftnefs — the  moft  vigorous  exertion,  like 
that  which  combatants  ufe,  when  they  are  con- 
tending for  the  maftery.  There  is  a  promife  of 
eternal  life  to  them  who  feek  it  ;  but  it  is  only  to 
them  who  feek  it  firft,  and  in  preference  to  all 
earthly  interefts — to  them  who  feek  it  diligently, 
and  by  a  patient  continuance  in  well  doing — to 
them  who  feek  it  betimes,  and  while  it  may  be 
found.  This  JeekinghxhQ.i2iTi\Q2iS,  Jiriving.  There 
is  a  carelcfs  kind  of  feeking,  which  will  not  be 
fuccefsful.  Our  faviour  fpeaks  of  fome,  who 
fhall  feek  him,  and  yet  ihall  die  in  their  fms — of 
fome  who  feek  him,  not  for  the  fpiritual  bleffings 
which  he  beftows,  but  for  inferior  ends.  If  they 
feek  the  kingdom  of  heaven,  yet  they  firft  feek 
what  they  lliall  eat  and  drink. 

Under  the  light  of  revelation,  it  is  probable, 
there  are  few,  but  who  have  an  intention  to  ob- 
tain heaven.  Depraved  as  huma^  nature  is,  few 
are  fo  abandoned  to  ftupidity — fo  loft  to  the  fen- 
timents  of  happinefs  and  mifery,  as  to  feel  no  im- 
preflion  from  the  terrors  of  the  world  to  con.e. 
"To  dwell  with  devouring  fire,  with  everlafting 
burningsis  fo  tiemendous  a  thought, that  even  care- 
lefs  finners  are  fometimes  afraid.  They  wifh  to 
efcape  the  awful  fcene,  which  the  gofpel  opens  to 
their  view.  In  their  ferious  hours  they  form  fome 
purpofes  of  repentance,  they  make  fome  addrelT- 
es  to  the  God  of  mercy,  and  they  think  of  turn- 
ing to  a  virtuous  life.  But  their  refolutions, 
prayers  and  endeavors  are  faint,  tranfient  and  inef- 
fedual.  If  they  may  be  faid  to  feek  heaven  j  yet  they 
Vol.  V.  U 


1^4  T^he  Caufes  why  7nany  cannot 

do  not  Jirive  for  it,  with  that  engagednefs  of 
heart,  that  conftancy  of  refolution,  that  perfever- 
ance  of  application,  with  which  combatants  con- 
tend for  vidory,  or  with  which  men  ordinarily 
purfue  their  worldly  ends.  If  they  feek,  yet  they 
leek  not  firft  the  kingdom  of  God.  If  they  attend 
at  all  to  the  care  of  their  fouls,  yet  they  attend 
not  to  it  as  the  one  thing  needful.  Tliere  is  no 
reafon  to  think,  that  fuch  a  feeking  as  this,  will 
avail.  The  gofpel  injoins  a  different  kind  of  feek- 
ing. "  Strive  to  enter  in  at  the  ftrait  gate.'* 
"  So  run  that  ye  may  obtain."  "  Labour  not  for 
the  meat  which  perifhes,  but  for  that  which  en- 
dures to  everlafting  life."  "  The  kingdom  of 
heaven  fuffers  violence,  and  the  violent  take  it  by 
force — they  prefs  into  it."  This  is  the  feeking 
which  God  requires,  and  in  no  other  way  can  we 
promife  ourfelves  luccefs. 

The  objed  in  view  is  fo  great,  that  our  prayers 
to  obtain  it  cannot  be  too  importunate — our  la- 
bours to  fecure  it  cannot  be  too  earneft,  conftant 
and  perfevering. 

"We  need  not  fear,  that  Xve  fhall  ftrive  with  too 
much  engagednefs.  But  we  muft  be  careful  that 
we  place  not  a  wrong  kind  of  dependance  on  our 
ftriving.  We  may  hope  for  fuccefs,  when  we 
leek  with  carneftnefs  and  diligence,  becaufe  God 
has  required  us  thus  to  feek.  But  ftill  we  muft 
remember  that  we  are  unworthy  creatures — that 
our  fins  have  forfeited  every  bleffing — that  what- 
ever good  we  obtain,  it  is  a  gift  of  grace — that 
we  have  no  claim  on  God^s  juftice  in  virtue  of 
any  thing  we  have  done,  nor  any  claim  on  his 
promife,  till  we  have  aftually  complied  with  the 
terms  of  it  ;  and,  that  as  long  as  we  remain  im- 
penitent, we  are  expofed  to  the  condemnation  of 
God's  law,  whatever  pains  to  efcape  it  we  have 


Serm.  XL  e7ifer  the  Gate,  155 

taken.  We  are  to  ftrive  earneftly,  but  humbly  ; 
we  are  to  rely  not  on  the  value  of  what  we  have 
done  to  obtain  falvation,  but  on  the  grace  of  God, 
who  has  offered  falvation  to  us,  awakened  our  de- 
lires  to  fecure  it,  and  excited  our  diligence  in 
feeking  it. 

If  we  indulge  the  proud  thought,  that  God 
would  be  unjuft  and  cruel,  to  deny  us  falvation 
after  we  have  done  fo  much  in  the  bufinefs — or 
that  he  is  unkind  to  keep  us  fo  long  in  fear  and 
fufpenfe,  when  we  have  been  fo  importunate  for 
the  aifurance  of  hope — or  that  he  is  partial  in  with- 
holding from  us  thofe  comforts  and  joys,  which 
others  have  obtained  in  a  fhorter  time  and  with 
lefs  pains  ;  we  then  turn  our  ftrivings  into  a  vain 
and  ofFenfive  felf-righteoufnefs;  we  diflionour  God, 
and  defeat  the  otherwife  hopeful  fuccefs  of  our 
endeavours  ;  we  difcover  the  fame  haughty  and 
impatient  fpirit,  which  God  condemns  in  fome 
ancient  hypocrites.  "  Your  words  have  been  ftout 
againft  me — Ye  have  faid,  It  is  vain  to  ferve  God  : 
and  what  profit  is  it,  that  we  have  kept  his  ordi- 
nance, and  that  we  have  walked  mournfully  be- 
fore the  Lord  of  hofts  ?  And  now  we  call  the 
proud  happy ;  yea,  they  who  tempt  God  are  e- 
ven  delivered." 

2.  Another  caufe  why  many  will  not  be  able  to 
enter,  is  dilatorinefs.  "  Strive,^*  fays  our  Lord, 
ftrive  now,  "  for  many  will  feek,"  will  feek  here- 
after, and  "  fhall  not  be  able  to  come  in." 

But  why  fhall  they  not  be  able  ?  Becaufe  the 
door  will  then  be  ftiut.  Thus  it  is  added,  "  when 
once  the  mafter  of  the  houfe  has  rifen  up  and  has 
fhut  to  the  door  ;  and  ye  begin  to  ftand  without, 
and  to  knock  at  the  door,  faying,  Lord,  Lord, 
open  to  us  ;  then  fhall  he  fay  unto  you,  I  know 
you  not  whence  ye  are."    You  will  here  obferve. 


1^6  The  Caufes  why  many  cannot 

for  it  is  worthy  to  be  obferved  for  your  encour- 
agement as  well  as  for  your  caution,  that  Chrift 
does  not  fay,  "  Strive,  for  many  who  noiv  llrive, 
will  fail."  But  "  ftrive,  for  many  will^  at  anoth- 
er day,  feek  to  enter,  and  fball  not  be  able." 
Here  is  no  intimation,  that  your  prefent  llriving 
is  of  doubtful  fuccefs  :  but  a  folemn  warning, 
that  there  will  be  a  future  feeking,  which  fliall  be 
unavailing. 

There  are  few,  I  believe,  who  entirely  give  up 
the  purpofes  of  religion.  Though  they  feel  a 
prefent  dilinclination,  or  indifference  to  it,  they 
have  a  fecret  delign  to  engage  in  it  by  and  by. 
They  know  they  muft  die  ;  and  they  cannot  but 
fufpecl,  at  leafl,  that  there  is  fom.ething  ferious 
and  important  to  follow  after  death.  For  fo  great 
and  certain  an  event  as  death  they  wifh  to  be  pre- 
pared. They,  however,  fee  no  reafon  to  conclude, 
but  that  they  may  live  fome  years  longer  :  or,  if 
death  fliould  come  fooner  than  they  exped,  they 
hope  it  will  make  a  gradual  approach  and  give 
them  fome  warning  ;  fo  that  they  may  at  laft  re- 
fort  to  the  refuge  of  a  death-bed  repentance. 
Thus  raftily  prefuming  on  a  future  opportunity, 
they  delay  to  fecure  an  entrance,  until  the  door  is 
Ihut.  Then  they  will  cry  for  admiilion  ;  but, 
alas  !  they  will  cry  in  vain.  "  In  that  day,  ma- 
ny will  fay  to  Chrift,  Lord,  Lord,  open  to  us  ; 
but  he  will  anfwer,  I  know  you  not." 

By  the  day  here  mentioned  may  be  intended 
the  day  of  final  judgment,  when  all  muft  appear 
before  Chrift  to  receive  accordinsf  to  the  deeds 
done  in  the  body  ;  or  the  day  of  death,  when 
confcious  fmners  feel  themfelves  going  to  the  aw- 
ful prefence  of  their  judge.  The  latter  will  be  an 
event  as  decifive  as  the  former.  This  will  termi- 
nate their  probation,  and  fix  their  eternal  condi- 


Serm.  XI.  enfer  the  Cafe,  157 

tion.  In  this  extremity  many,  who  defpifed  the 
voice  of  mercy,  while  it  pleaded  with  them,  will 
plead  in  vain  for  that  mercy  which  they  have  de- 
fpifed. "  When  diftrefs  and  anguifti  come  upon 
them  ;  then,"  fays  wifdom,  "  fhall  they  call  up- 
on me,  but  1  will  not  anfwer  ;  they  fhall  feek  me, 
but  {hall  not  find  me  ;  for  that  they  hated  knowl- 
edge, and  did  not  choofe  the  fear  of  the  Lord/* 

We  will  not,  indeed,  prefume  to  fay,  what  the 
mercy  of  God  may  do  for  finners.  We  hope,  it 
may  arreft  and  deliver  fome  in  the  lateft  period  of 
a  guilty  life.  But  if  we  confider,  that  the  death- 
bed confelHons  and  prayers  of  the  guilty  ufually 
proceed  from  the  terrors  of  impanding  deftrudlion, 
rather  than  from  a  calm  and  fober  fenfe  of  lin  ; 
that  their  repentance,  in  fuch  a  iituation,  is  or- 
dinarily attended  with  much  perplexity  of  mind, 
and  confufion  of  thought  ;  that  there  is  a  moft 
criminal  abufe  of  God's  mercy  and  patience  in  de- 
laying repentance  to  fo  late  and  unfeafonable  a  time; 
that  promifing  appearances  made  in  ficknefs  are 
often  diflipated  by  returning  health  ;  that  the 
powers  of  the  mind,  in  fuch  a  condition,  are  very 
uncertain  ;  that  ftupidity  on  the  one  hand,  or 
defpair  on  the  other,  may  incapacitate  finners  for 
any  religious  exercifes,  and  that  the  fuddennefs  of 
their  death  may  prevent  the  application  of  this  in- 
tended remedy  ;  we  mufl  fee  that  the  leafl  confi- 
dence in  it  is  the  madnefs  of  prefumption.  They 
may  not  have  an  opportunity,  or  a  capacity  to 
cry  for  mercy,  when  death  comes,  or  they  may 
cry  and  not  be  heard.  Or,  if  dying  prayers  may 
be  accepted  ;  yet  this  is  certMn,  death  will  eternally 
feal  the  guilt  and  fix  the  doom  of  thofe  who  die 
impenitent  in  their  fins,  and  no  entreaties  will,  af- 
ter that,  be  regarded.  The  workers  of  iniquity 
mufl  go  away  into  everlafting  punifhment.    They 


158  The  Caufes  why  many  cannot 

who  will  not  come  to  the  throne  of  grace  for  par- 
don, will  find  no  grace  at  the  throne  of  juftice. 

3.  Falfe  dependences  are  another  caufe  of  the  de- 
ftruftion  of  finners.  "  Many  will  Hand  without 
and  knock  at  the  door,  faying,  Lord,  open  to  us  ; 
and  he  fhall  anfwer,  I  know  you  not,  whence  ye 
are.  Then  fhall  they  begin  to  fay.  We  have  eat- 
en and  drunk  in  thy  prefence,  and  thou  haft 
taught  in  our  ftreets.  But  he  fhall  fay,  I  tell  you, 
I  know  you  not  ;  depart  from  me." 

Thefe  words  of  our  faviour  are  deligned  to 
fliew,  how  much  dependance  many  will  place  on 
their  profelTed  relation  to  Chrifl,  their  enjoyment 
of  fpiritual  privileges,  and  their  attendance  on 
inflituted  ordinances.  Such  confidence  will  they 
have  in  thefe  things,  that  they  will  hardly  be  un- 
deceived, when  they  find  themfelves  in  another 
world.  But  this  confidence,  flrong  as  it  is,  will 
utterly  fail  them.  Chrift  will  fay  to  them,  "  I 
know  you  not." 

As  long  as  men  fatisfy  themfelves  with  a  loofe, 
partial,  carelefs  religion,  they  will  not  flrive  to 
enter  heaven  by  the  flrait  gate,  for  they  hope  to 
enter  by  a  wide  gate — they  will  not  fubmit  to  the 
llridl  terms  of  the  gofpel,  for  they  have  propofed 
to  themfelves  eafier  terms.  If  they  trufl  in  their 
profeffion,  their  privileges,  their  obfervance  of  or- 
dinances, their  performance  of  external  duties, 
their  freedom  from  grofs  vices,  or  any  thing  fhort 
of  the  religion  of  the  gofpel,  they  will  reject,  as 
impertinent  to  their  cafe,  this  command  of  Chrifl, 
*'  Strive  to  enter  in  at  the  flrait  gate,"  becaufe 
they  imagine,  they  have  fecured  an  entrance  by  a 
freer  palfage. 

Be  careful,  then,  that  you  form  juft  conceptions 
of  the  nature  of  religion — that  you  gain  an  ac- 
quaintance with  your  own  hearts — and  that  you 


Serm.  XI.  enter  the  Gate.  i^g, 

build  your  hopes  on  the  foundation  of  God's 
word.  Be  perfuaded  to  make  religion  a  ferious 
bufinefs,  and  to  ftrive  for  an  entrance  at  the  ftrait 
gate ;  for  this  is  the  only  paffage  into  the  king- 
dom of  heaven.  Wait  not  until  the  door  is  Ihut, 
Delay  not  at  all,  for  you  know  not  when  the 
door  will  be  fhut.  Afk  and  knock,  while  mercy 
ftands  at  the  gate  to  invite  you  in,  and  to  tell 
you  that  ftill  there  is  room.  Hear  her  voice  while 
it  is  called  to  day,  and  harden  not  your  hearts. 
Know  the  things  of  your  peace  in  this  your  day, 
left  they  be  hidden  from  your  eyes.  Behold, 
now  is  the  day  of  falvation.  If  you  negled:  this 
great  falvation,  how  will  you  efcape  ? 

Fourthly.  The  next  thing  which  falls  under 
our  confideration,  is  the  charader  of  thofe  whom 
our  Lord  will  rejed,  and  of  thofe  whom  he  will 
admit,  at  the  laft  day.  "  I  tell  you  I  know  you 
not — depart  from  me  all  workers  of  iniquity." 
The  reverfe  of  this  is  the  charadler  of  thofe  whom 
he  will  receive  :  they  are  workers  of  righteouf- 
nefs.  So  he  inftruds  us.  "  Not  every  one  that 
faith  unto  me.  Lord,  Lord,  fhall  enter  into  the 
kingdom  of  heaven ;  but  he  that  doth  the  will 
of  my  father,  who  is  in  heaven." 

You  will  obferve,  that  thofe  whom  Chrift  ex- 
cludes from  his  kingdom  are  workers  of  iniquity. 
Sin  is  their  work,  their  bufinefs,  tlieir  delight. 

Good  men  often  fall  into  particular  ads  of  fin, 
but  they  are  not  workers  of  it,  or  fervants  to  it  to 
obey  it  in  the  lufts  thereof.  They  may  be  over- 
taken with  it,  when  they,  in  general,  flee  from 
it  ;  but  they  do  not  purfue  it  with  a  defire  to 
overtake  and  embrace  it.  In  this  fenfe  John  fays, 
"  He  that  is  born  of  God  doth  not  commit  fm, 
for  his  feed  rcmaineth  in  him,  and  he  cannot  fm, 
bccaufe  he  is  born  of  God.'*     There  is  in  him  a 


i6o  The  Caufes  why  many  cannot 

principle  which  oppofes  fin.  He  does  not  com- 
mit or  pradife  fin  as  a  fervant  of  it  ;  but  he 
watches  againft  it,  fhuns  the  known  temptations 
to  it,  abftains  from  the  appearance  of  it  ;  and, 
whenever  he  is  drawn  into  it,  he  refledls  upon  it 
with  humiliation  for  it,  with  repentance  of  it, 
with  prayers  for  grace  to  preferve  him  from  it, 
and  with  refolutions  to  keep  himfelf.  Thofe  im- 
perfcftions  and  mifcarriages,  which  are  not  al- 
lowed and  indulged,  but  are  foon  followed  with 
penitent  reflexions  and  humble  refolutions,  do 
not  denominate  us  workers  of  iniquity,  and  will 
not  exclude  us  from  the  kingdom  of  Chrifl; ;  for 
thefe  are  not  inconfiftent  with  a  principle  of  faith 
and  holinefs  in  the  heart ;  but  are  incident  to 
fandtified  fouls  in  this  imperfed  fi:ate.  They  are 
the  works  of  that  law  in  the  members,  which 
wars  againft  the  law  of  the  mind. 

We  may  farther  obferve,  that  all  workers  of 
iniquity  will  be  condemned.  Not  one  habitual 
finner — not  one,  who  knowingly  lives  in  wick- 
ednefs,  and  finally  dies  in  impenitence,  will  be 
admitted  into  heaven.  It  is  not  merely  this  or 
that  fin  ;  but  it  is  any  and  every  fin  indulged  and 
allowed,  which  fhuts  the  door  againft  men.  You 
think,  perhaps,  that  you  fhall  enter  in  at  the  gate, 
becaufe  you  are  not  a  drunkard,  an  extortioner, 
a  thief,  a  liar.  But  remember,  other  vicious 
charadlers  are  excluded  as  well  as  thefe.  If  there 
be  any  one  kind  of  iniquity,  which  you  love  and 
pradlice,  and  which  you  refufe  to  renounce,  there 
is  no  place  in  heaven  for  you  ;  for  nothing  enters 
there  which  defiles  or  works  abomination.— 
*'  Know  ye  not,"  fays  the  apoftle,  *'  that  the  un- 
righteous fhall  not  inherit  the  kingdom  of  God  ? 
Be  not  deceived  :  neither  fornicators,  nor  idola- 
ters, nor  adulterers,  nor  effeminate,  nor  thieves, 


Serm.  XL  enter  the  Gate.  i6i 

nor  covetous,  nor  drunkards,  nor  revilers,  nor 
extortioners,  {hall  inherit  the  kingdom  of  God." 
You  will  ol)ferve,  the  apoflle  does  not  fay,  that 
the  man  in  whom  all  thefe  vicious  characters  meet, 
but  the  man  to  whom  any  one  of  them  belongs, 
will  be  excluded  from  the  kingdom  of  glory.  If 
there  be  any  one  fm,  which  you  cherifli  and  re- 
tain, your  fouls  are  guilty  and  defiled  ;  and  be- 
fore you  can  enter  into  heaven,  you  muft  be 
waflied,  juftifiedand  fanftified  in  the  name  of  the 
Lord  Jefus,  and  by  the  fpirit  of  God.  Saint  John 
fays,  "Tiiey  who  do  God's  commandments," 
they  who  have  refpecl  to  them  all  without  referve, 
"  Ihall  enter  through  the  gates  into  the  city  ;  for 
without  are  dogs,  and  forcercrs,  and  adulterers, 
and  murderers,  and  idolaters,  and  whatfoever 
loveth  and  maketh  a  lie." 

You  fee,  then,  that,  whatever  duties  you  feem 
to  perform,  and  whatever  qualifications,  you 
think,  you  poffefs  ;  if  you  be  not  new  creatures — 
if  you  have  not  the  love  of  God  in  your  hearts  ; 
but  ftill  retain  fome  known  wickednefs,  fome 
favorite  luft  j  you  cannot  enter  through  the  ftrait 
gate. 

Though  you  make  a  good  profellion,  yet  if 
your  hearts  and  lives  be  not  conformed  to  it, — 
though  you  call  Chrift  your  Lord,  yet  if  you  do 
not  the  things  which  he  fays,  he  will  difown  you 
as  none  of  his.  "  Behold,  thou  art  called  a  Jew," 
fays  the  apoftle,  "  and  refteft  in  the  law,  and  mak- 
eft  thy  boaft  ot  God — circumcifion  verily  profit- 
eth,  if  thou  keep  the  law  ;  but  if  thou  be  a  break- 
er of  the  law,  thy  circumcifion  is  become  uncir- 
cumcifion.  For  he  is  not  a  Jew  who  is  one  out- 
wardly, neither  is  that  circumcifion  which  is  out- 
ward in  the  flcfh  ;  but  he  is  a  Jew,  who  is  one  in- 
wardly, and  circumcifion  is  that  of  the  heart,  in 
Vol.  V.  W 


362  The  Caujh  why  many  cannot 

the  fpirit,  and  not  in  the  letter,  whofe  praife  is  not 
of  men,  but  of  God." 

The  higheft  attainments  in  knowledge  will  not 
avail  to  your  acceptance,  without  a  correfpondent 
temper  and  praclice.  Though  you  hear  Chrift 
teaching  in  your  ftreets,  as  well  as  in  his  own 
houfe,  and  attend  upon  his  inftrudions  both  in 
Icafon  and  out  of  feafon  j  yet  if  you  regard  not 
the  things  which  he  fays,  he  will  profefs  unto 
you,  that  he  never  knew  you.  They  who  hear 
his  fayings  and  do  them  not,  are  like  a  man,  who 
builds  his  houfe  on  the  fand.  They  only  arebleff- 
ed,  who  hear  his  word  and  keep  it.  Though 
you  have  all  knowledge,  and  underftand  all  myfte- 
ries,  yet  without  charity,  you  are  nothing. 

Farther  ;  Though  you  (hould  be  greatly  awak- 
ened in  hearing  the  word,  and  fliould  feel  pun- 
gent conviclions  of  lin  and  ftrong  terrors  from  the 
reprefentations  of  hell  and  judgment  ;  yet  if  thefe 
fcnfations  die  away,  and  leave  your  hearts  un- 
changed, and  your  lives  unreformed,  you  have 
no  claim  to  heaven.  When  Paul  reafoned  of 
righteoufnefs,  temperance  and  the  judgment  to 
come,  Felix  trembled.  But  he  foon  difmifled  the 
folemn  fubjecl  for  the  prefent  ;  and  we  do  not 
learn,  that  he  ever  refumed  it.  Judas  felt  the  an- 
guifli  and  horror  of  guilt  j  but  he  remained  a  fon 
of  perdition,  and  is  gone  to  his  place. 

Yea  ;  though  you  Ihould  not  only  be  alarmed 
by  the  threatenings,  but  alfo  comforted  by  the 
promifes  of  the  gofpel  ;  yet  if  there  be  not  an  a- 
biding  conformity  to  its  holy  precepts,  your  guilt 
remains.  We  read  of  fome,  who  not  only  hear 
the  word,  but  receive  it  with  joy,  and  yet  have 
no  root  in  themfelves.  Thefe,  in  a  time  of  tempt- 
ation, fail  away.  They  are  like  ftony  ground,  in 
which  tlie  feed  fown  fprings  up  fpeedily  ;  but  be- 
caufe  it  has  no  root,  it  withers  and  dies. 


Serm.  XI.  enter  the  Gate,  163 

However  ftrici  and  regular  you  are  in  your  at- 
tendance on  the  duties  of  devotion  and  the  ordi- 
nances of  Chrift,  if  your  hearts  be  not  devoted 
to  him,  your  claims  to  heaven  will  be  rejefted. 
There  are  fome  who  eat  and  drink  in  his  pret- 
ence, and  ftiil  remain  workers  of  iniquity.  In 
Chrift  neither  circumcifion,  nor  uncircumcifion 
availeth  any  thing,  but  a  new  creature.  Devo- 
tional duties  are  highly  important  as  the  means  of 
holinefs,  but  if  you  fubftitute  them  in  the  place 
of  holinefs,  and  make  the  whole  of  your  religion 
to  confill  in  them,  they  then  become  unprofitable 
and  vain. 

And,  finally,  whatever  you  do  in  religion,  if 
you  be  not  influenced  by  the  motives  v/hich  the 
gofpel  propofes  to  you— -motives  taken  from  the 
charader  of  God,  and  your  relation  to  him — 
from  the  things  which  he  has  done  for  you,  and 
the  glorious  hopes  which  he  has  fet  before  you — « 
if  inftead  of  theie  motives,  you  admit  only  thofe 
which  refpecl  the  prefent  world  ;  your  religion  is 
but  external ;  it  has  rio  place  in  the  heart,  and 
will  not  be  accepted  of  that  holy  being,  who  re- 
quires truth  in  the  inward  parts. 

As  we  have  violated  the  purity,  and  incurred 
the  penalty  of  the  divine  law,  we  muft  know, 
that  our  prefent  repentance  and  future  obedience 
cannot  be  the  ground  of  our  pardon  here,  nor  of 
our  happinefs  hereafter.  This  muft  be  the  free 
mercy  of  God,  which  he  exercifes  toward  finners 
through  the  facrifice  of  Jefus  Chrift.  We  are 
never  to  confider  any  thing  which  we  do  as 
havins:  the  Icaft  descree  of  meritorious  influence 
in  procuring  our  falvation  ;  but  we  are  to  afcribe 
this,  in  every  ftage  of  its  progrefs,  to  the  grace  of 
'God  in  the  redeemer. 

Perfonal  holinefs,  however,  is  a  neccflary  quaU 


i64        The  Cau/es  why  many  cannot,  tffc. 

ification  for  heaven,  for  without  it  we  are  inci- 
pable  of  the  fpiritual  felicity  there  to  be  enjoyed. 

Our  works  of  righteoufnefs  are  neceflary  fruits 
of  that  repentance  and  faith  by  which  we  become 
interefted  in  the  purchafed  and  promifed  falvation. 
Whatever  pretenlions  we  may  make  to  forrow 
for  fin,  and  reliance  on  the  Saviour,  if  ftill  we 
are  workers  of  iniquity,  we  never  have  forrowed 
after  a  godly  fort,  nor  believed  to  the  faving  of 
the  foul. 

Befides  ;  as  the  publick  procefs  of  the  laft  day 
is  defigned  to  be  a  revelation  of  the  righteous 
judgment  of  God  ;  therefore  our  works  will  be 
the  matter  of  the  final  enquiry,  and  oil  thefe  the 
judgment  will  proceed,  for  thefe  only  are  vifibl6 
to  others.  Hence  it  is  faid,  that  "  God  will  judge 
the  world  in  righteoufnefs,  and  render  to  every 
man  according  to  his  works  ;  and  according  to  the 
{:ieeds  done  in  the  body  ;  and  every  man  (hall  re- 
ceive according  to  that  he  hath  done,  whether  it 
be  good,  or  whether  it  be  evil.'* 

We  fee,  then,  what  is  neceflary  to  our  finding 
admiflion  into  heaven  through  the  ftrait  gate. 
We  mull  renounce  fin  with  godly  forrow,  repair  to 
the  faviour  with  humble  faith  in  his  righteoufnefs, 
yield  ourfelves  to  God  to  ferve  him  in  new  obe- 
dience, refolve,  in  reliance  on  his  grace,  to  depart 
from  a// iniquity,  and  conform  to  the  whole  will  of 
God,  and  in  hope  of  eternal  life  which  God  has 
promifed,  patiently  continue  in  well-doing,  and  be 
faithful  to  the  death.  Thus  we  (hall  receive  thc 
crownof  life. 


miim 


SERMON  XII. 


The  awful  Condition  of  thofe  who  fhall  be  excluded 
from  the  kingdom  of  Heaven^ 


►•<nH$*'<2»'<' 


LUKE  xiii.   24. 

Siiive   to  enter  in  at  the  ftrait  gate  ;  for  many,   I    fay  uato  you,  will  feek  to 
enter  in,  and  fhafi  iint  be  able. 


J?  ROM  thele  words  we  have  obferved. 

That  our  entrance  into  heaven  is  hydiji rait  gate 
—that  there  are  many,  who  will  fail  of  entering 
in  at  this  gate — that  the  caufes  of  their  niifcar- 
riage  will  be  negligence,  delay,  and  falfe  dependence 
' — That  the  characler  of  fuch  as  will  be  excluded 
is  workers  of  iniquity, 

Thefe  obfervations  have  already  been  illuftratedk 
We  will  noW, 

Fifthly  ;  attend  to  the  reprefentation,  which  our 
Lord  makes  of  the  awful  condition  of  thofe  who 
Ihall  be  excluded  from  his  heavenly  kingdom. 

When  we  attend  to  this  reprefentation,  it  would 
be  well,  that  we  fliould  confider  it  as  a  ferious  re- 
ality, not  a  fanciful  fiction.  As  it  is  made  by  the 
fon  of  God  himfelf,  who  came  to  be  our  teacher, 
and  who  is  appointed  to  be  our  judge,  we  may 
be  affured,  that  it  was  intended,  not  for  our  a- 
mufement,  but  for  our  warning. 


ilSS  The  awfitt  Condition  of  fack 

I.  He  warns  us,  that  impenitent  finners  at  the 
iaft  day,  will  be  forely  difappointed — will  meet 
with  a  doom,  which  they  little  expeded,  and 
which  they  did  hot  really  believe,  though  it  had 
•been  declared  to  them. 

When  the  door  is  fliut,  "  they  will  Hand  with- 
out, and  knock  at  the  door,  faying.  Lord,  Lord, 
open  to  us  :  but  he  fliall  fay,  I  know  you  not,, 
w^hence  ye  are.  Then  fhall  they  begin  to  fay,  We 
have  eaten  and  drunk  in  thy  prefence,  and  thou 
haft  taught  in  our  ftreets  ;  but  he  fhall  anfwer 
them,  I  tell  you,  I  know  you  not  ;  depart  from 
me,  all  workers  of  iniquity.'*  Such  a  bold  con- 
£dence  will  many  carry  with  them,  that  they  will 
<lare  to  repeat  their  application  and  urge  their 
claim  for  admittance,  even  after  denial.  When 
they  receive  the  repuife,  they  will  hardly  believe 
it  is  given  in  earneft. 

It  is  probable,  that  there  are  few  in  this  world, 
who  ferioufly  think,  they  are  in  much  danger  of 
mifery  in  another.  Can  it  be  imagined,  that,  un- 
der fuch  an  apprehenfion,  men  would  poflefs  that 
eafe  and  tranquillity,  and  purfue  the  pleafures  and 
interefts  of  the  world  with  that  avidity  and  con- 
ftancy,  which  are  generally  to  "be  feen  ?  The  un- 
concernednefs  with  refpect  to  things  of  futurity, 
and  the  engagednefs  with  refped  to  things  of  time, 
every  where  fo  apparent,  are  ftrong  indications, 
either  that  men  in  general  do  not  believe  a  future 
ilate  of  rewards  and  punifhments,  or  that  they 
feldom  think  of  it  with  any  degree  of  attention, 
or  that  they  flatter  themfelves  with  the  idea  of  a 
prefent  title  to,  or  with  the  hope  of  a  future  pre- 
paration for  happinefs  in  the  world  to  come. 
When  therefore  they  arrive  to  that  world,  and 
iind  the  reality  of  thofe  things  which  once  they 
diibelieved,  and  the  importance  of  thofe  things 


Serm.  XII.  m  ^re  excluded.  i6j 

which  they  never  laid  to  heart  ;  or  perceive  that 
the  hopes  on  which  they  Hved  were  all  delufive, 
and  the  prefumptions  which  they  entertained  were 
Fafh  and  unfounded  ;  what  aftonifh'ment  and  con- 
fufion  will  overwhelm  them  ?  Even  in  the  prcfent 
life,  nothing  is  more  painful,  than  the  difappoint- 
ment  of  high  wrought  hopes.  The  lofs  of  any 
temporal  good  is  more  feverely  felt  in  proportion 
to  the  confidence  which  we  placed  in  it.  A  calam- 
ity, which  we  could  have  borne  with  patience,  if 
we  had  forefeen  its  approach,  is  infuppoitable 
when  it  comes  by  furprize.  What  amazement, 
then,  will  feize- — what  anguifh  will  wring  the 
hearts  of  prefumptuous,  deluded  and  unthinking 
finners,  when  they  find  themfelves,  contrary  to 
all  their  expectations,  fhut  out  of  heaven,  and 
configned  to  eternal  darknefs. 

Sinners  of  every  defcription  will  meet  v/ith  an 
unexpected  fate.  Infidels,  who  faid  in  their  hearts, 
there  is  no  God — no  judgment — no  future  pun- 
ifhment,  will  now  fee,  that  there  is  a  righteous 
and  a  holy  God  able  to  judge  and  condemn  them, 
and  a  place  of  awful  punifhment  prepared  to  re- 
ceive them — they  will  now  fee,  that  the  gofpel, 
which  they  defpifed  as  a  fiction,  is  the  revelation 
of  God  ;  and  that  the  folemn  doctrines,  which 
they  treated  as  idle  tales,  are  words  of  truth  and 
fobernefs.  They  now  can  be  infidels  no  longer  : 
they  believe  and  tremble. 

They  who  prefuming  on  the  mercy  of  God, 
emboldened  themfelves  to  commit  iniquity,  will 
fee,  that  he  is  juft  and  holy,  as  well  as  kind  and 
gracious ;  that  as  he  is  abundant  in  goodnefs,  fa 
he  will  by  no  means  clear  the  guilty. 

The  neghgent  and  dilatory,  who  grounded 
their  hopes  on  future  opportunities  of  repentance ; 
and,    becaufc  f;^ntence  againft  their  cvii  works 


1 68  The  awful  Condition  of  fuch 

was  not  executed  fpeedily,  encouraged  their  hearts 
to  continue  in  impenitence,  thefe  will  fee,  that 
God  is  not  to  be  mocked that  he  will  not  al- 
ways bear  the  infolence  and  ingratitude  of  thofc 
who  dare  to  trifle  with  his  forbearance. 

The  fecure  and  thoughtlefs  will  now  be  awak- 
ened from  their  ftupidity  by  that  wrath  which 
comes  upon  them  fuddenly,  while  they  promifed 
themfelves  peace  and  fafety. 

Confident  hypocrites  will  now  hear  their  claims 
rejeded  and  their  reafonings  confounded  ;  and 
while  they  are  but  beginning  to  urge  their  vain 
pleas,  their  mouths  will  be  flopped. 

How  cautious  fhould  we  be,  that  we  create  not 
to  ourfelves  a  falfe  peace  by  indulging  felf  flattery, 
vain  pride,  rafh  prefumption,  or  thoughtlefs  flu- 
pidity  ?  We  thus  not  only  lay  an  obftruclion  in 
the  way  of  our  repentance,  but  render  our"N:on- 
demnation  more  intolerable. 

2.  The  mifery  of  impenitent  finners  will  be 
greatly  aggravated  by  the  remembrance  of  paft 
opportunities  to  obtain  falvation. 

When  our  Lord  fays,  "  The  mafler  of  the  houfe 
will  fhut  to  the  door,"  he  fignifies,  that  there  is  a 
time,  when  the  door  is  open.  The  cries,  which 
he  puts  into  the  mouths  of  the  excluded,  "  Lord, 
Lord,  open  to  us",  import,  how  defirous  they 
will  be  of  admifTion,  after  it  is  too  late. 

My  friends,  the  great  king  has  prepared  a  ban- 
quet y  his  fallings  are  killed — his  wine  is  mingled 
— his  table  is  furnifhed — all  things  are  ready. 
You  are  among  thofe  who  are  invited.  You  have 
been,  and  flill  are  called  to  be  his  guefls.  The 
door  of  his  houfe  is  now  open,  and  to  you  he  re- 
peats his  calls  ;  "  Whofo  is  fimple,  let  him  turn 
in  hither  ;  and  whofo  wanteth  underftanding,  let 
him  come,  and  eat  of  my  bread,  and  drink  of  the 


Serm.  XII.  as  are  excluded,  i6g 

wine  which  I  have  mingled.  Let  him  forfake  the 
foolifli  and  live,  and  go  in  the  way  of  underftand- 
ing.'*  It  is  his  gracious  pleafure,  that  his  houfe 
fhould  be  filled.  He  commands  his  fervants  to  go 
forth,  and  bid  all  whom  they  find,  and  even  com- 
pel them  to  come  in.  You  have  heard  the  invi- 
tation. Why  do  you  delay  ?  What  is  the  bufmefs, 
or  the  pleafure  which  detains  you.  Go  now  ;  the 
door  may  foon  be  (hut.  Then,  while  the  happy 
guefts  are  rejoicing,  in  the  prefence,  and  feafting 
at  the  table  of  their  Lord,  you  will  ftand  lament- 
ing without  in  the  dark  and  fi:ormy  night,  void 
of  comfort,  void  of  hope. 

This  is  the  bright  feafon  of  God's  patience  and 
of  your  hope.  It  is  now  an  accepted  time.  Par- 
don and  glory  are  offered  ;  repentance  and  obedi- 
ence are  urged.  God's  providence  warns  you, 
his  word  invites  you,  his  fpirit  ftrives  with  you, 
and  his  mercy  waits  on  you. — But  this  clear — this 
fmiling  day  is  coming  to  an  end  :  with  many  it  is 
far  fpent.  If  you  fliould  let  it  pafs  away  negledlcd, 
you  will  be  lliut  out  in  utter  darknefs.  With 
what  anguifli  then  will  you  remember  the  pafl 
calls  of  mercy,  which  you  have  defpifed,  the  paft 
ftrivings  of  the  fpirit,  which  you  have  refifted, 
the  paft  forbearance  of  God  which  you  have  abuf- 
ed  ?  Will  you  not  mourn  at  the  laft,  when  your 
flefh  and  your  body  are  confumed,  and  your  foul 
and  fpirit  are  tormented  ?  Will  you  not  lament  in 
the  language  of  the  defpairing  youth  in  the  Prov- 
erbs ;  "  How  have  I  hated  inftru6lion,  and  my 
heart  defpifed  reproof  ?  And  I  have  not  obeyed 
the  voice  of  my  teachers,  nor  inclined  mine  ear 
to  them  who  inftructed  me  ?"  "  Look  diligently,'* 
then,  "  left  any  man  fail  of  the  grace  of  God  ; 
left  any  root  of  bitternefs  fpringing  up,  trouble 
you,  and  thereby  many  be  defiled  j  left  there  be 
Vol.  V.  X 


iyo  The  awful  Condftion  of  fuch 

any  profane  perfon,  as  Efau,  who  for  one  mof- 
fel  of  meat  fold  his  birthright  ;  for  you  know 
how  that  afterward,  when  he  would  have  inherit- 
ed the  blefling,  he  was  rejected  ;  for  he  found 
no  place  of  repentance,"  or  change  of  purpofe  in 
his  father,  "  though  he  fought  thelDlefling  careful- 
ly with  tears/' 

3.  Our  Saviour  warns  us,  that  felf-confident  fin- 
ners,  in  the  midft  of  their  vain  pleas,  will  be  £u 
lenced  with  a  fudden  rebuke.  "  Ye  fliall  begin  to 
ftand  without,  and  to  knock,  faying.  Lord,  Lord^ 
open  to  us."  They  will  but  begin,  they  will  not 
finifli  their  application,  before  the  Lord  will  an- 
fwer  them,  "  I  know  you  not.**  When  they  be- 
gin to  refunie  their  arguments,  he  will  interrupt 
them,  "  I  tell  you,  I  know  you  not  j  depart  from 
me." 

A  coTifcioufnefs  of  their  guilt,  a  remembrance\ 
of  their  iniquities,  and  a  view  of  the  holinefs  of 
their  judge,  will  caufe  their  tongues  to  faulter, 
while  they  arc  urging  their  claims  to  heaven. 
Their  knocking  and  crying  for  admittance  denote 
their  earneft  delire  of  the  mercy,  which  once  they 
defpifed.  The  repulfe  given  them  when  they  be- 
gin to  plead,  lignifies  what  fudden  conviction  will 
feize  them — what  intolerable  confufion  will  over- 
whelm them.  Their  fms  will  rife  to  the  view  of 
their  confciences,  and  ftand  in  frightful  array  be- 
fore their  eyes.  They  will  fee  their  own  deform- 
ed character,  as  workers  of  iniquity.  What  place 
in  heaven  can  there  be  for  fuch  I  They  will  fud- 
denly  be  convinced  of  a  truth,  of  which  they 
feldom  thought  before,  that  in  the  prefence  of  a 
holy,  all-feeing  God,  external  forms,  however 
fpecious,  avail  nothing,  while  iniquity  is  regarded 
in  the  heart.  What  torment  will  be  added  to 
difappointment,  when  the  works  on  which  they 


Scrm.  XII.  as  are  excluded.  171' 

depended,  are  rejected  as  vain  and  worthlefs,  and 
confcience  confirms  the  fentence  ?  When  the  Lord 
comes  to  execute  judgment,  he  will  convince  all 
who  are  ungodly  of  all  the  ungodly  deeds,  which 
they  have  impioufly  committed,  and  of  all  the 
hard  fpeeches,  which  they  have  prefumptuoufly 
fpoken  ;  every  mouth  will  be  ftopped,  and  all  the 
impenitent  world  will  feel  themfelves  guilty  before 
him. 

4.  Our  Lord  exprefles  the  mifery  of  finners  in 
the  future  world  by  the  phrafe  of  their  departing 
from  him.  "  I  know  you  not  whence  ye  are  ;  de- 
part from  me,  all  workers  of  iniquity.** 

God  is  an  all-perfed  and  moft  glorious  being. 
The  happiftefs  of  rational  creatures  confifts  in  the 
enjoyment  of  his  favour.  This  is  their  life.  His 
favour  is  communicated  to  men  through  the  me- 
diation of  Jefus  Chrift,  who  is  the  brightnefs  of 
his  glory,  and  the  exprefs  image  of  his  perfon. 
The  happinefs  of  heaven  is  therefore  often  exprefT- 
ed  in  fcripture  by  the  phrafes  of  feeing  God,  and 
being  with  Chrift. 

The  Pfalmift  fays,  "  In  God's  prefence  is  fulnefs 
of  joy,  and  at  his  right  hand  are  pleafures  for  ev- 
er more.**  Our  Saviour  fays,  "  Blefled  are  the 
pure  in  heart,  for  they  fhall  fee  God.**  Saint 
Paul  fays,  "  I  have  a  defire  to  depart,  and  be  with 
Chrift,  which  is  far  better,**  than  to  abide  in  the 
flefli.  "  When  Chrift  fhall  appear,'*  fays  the  apof- 
tle  John,  "  We  fhall  be  like  him  for  we  fhall  fee 
him  as  he  is.**  On  the  other  hand,  the  mifery  of 
the  wicked  in  the  future  world  is  exprefTed  by  their 
being  feparated  from  God,  and  from  Chrift,  which 
is  to  be  feparated  unto  all  evil.  Our  Lord  tells  us, 
that,  at  the  laft  day,  he  will  fay  to  tliem  on  his 
left  hand,  "  Depart  from  me,  ye  curfed,  into  ev- 
erlafting  fire,  prepared  for  the  devil  and  his  angels.*' 


ijl  The  awful  Condition  of fuch 

*'  Thefe,"  faint  Paul  fays,  "  fliall  be  puniflied  with 
everlafting  deftru6lion  from  the  prefence  of  the 
Lord,  and  from  the  glory  of  his  power."  They 
will  be  baniihed  from  the  gates  of  heaven,  exclud- 
ed from  the  favour  of  God  and  the  compaflion 
of  the  redeemer,  fliut  out  from  the  company  of 
all  holy  beings,  and  barred  from  all  hope  of  ever 
gaining  the  facred  manfions  of  comfort,  peace  and 

joy- 

This  leads  us  to  obferve, 
5.  The  ahfolute  and  peremptory  manner^  in  which 
Chrift  will  thruft  them  from  his  prefence.  "  I  tell 
you,  T  know  you  not — depart  from  me."  It  is 
vain  to  urge  your  claims,  or  prefs  your  arguments. 
I  tell  you,  you  cannot  be  received,  for  you  are 
workers  of  iniquity.  There  is  no  manlion  prepar- 
ed for  you  here.  Depart  hence  to  the  place  pre- 
pared for  fuch  as  you.  The  abfolutenefs  of  the 
final  fentence  will  cut  off  all  hope  of  a  revocation* 
Some,  perhaps,  flatter  themfelves,  that  the  threat- 
enings  of  fcripture  intend  no  more  than  2ite7npora' 
ry  punifhment,  and  that,  if  they  ftiould  unhappily 
fall  under  the  punifhment  threatened,  they  may 
ftill  be  delivered  ;  and,  after  a  proper  purgation, 
be  admitted  to  happinefs.  But  our  Lord  certain- 
ly knew,  what  this  punifhment  would  be.  He  has 
here,  and  in  feveral  other  places,  given  us  a  defcrip- 
tion  of  it  in  language  well  adapted  to  awaken  and 
alarm  carelefs  and  guilty  fouls.  Do  you  find  here 
any  intimation,  that  it  will  be  fliort,  or  that  it 
will  ever  come  to  an  end  ?  Does  not  the  whole 
complexion  of  this  difcourfe  indicate  the  contra- 
ry ?  Is  it  not  faid  of  the  workers  of  iniquity, 
though  they  will  feek  to  enter  after  the  door  is 
fhut,  they  will  not  be  able  ?  Is  not  the  fentence, 
*'  Depart  from  me,**  exprefled  in  the  moft  abfo- 
!ut«  and  unequivocal  terms  ?  Yea ;  has  not  Chrift 


Serm.  XII.  as  are  excluded,  J73 

declared,  in  fo  many  words,  "  Thefe  fliall  go  a- 
way  into  everlajiing  punifhment."  Where  then 
do  you  find  hope,  that  the  door  will  afterward  be 
opened  to  you  ?  It  is  open  now,  what  would  you 
have  more  ?  Strive  to  enter  before  it  is  Ihut, 
Once  fliut  it  will  be  opened  no  more. 

6.  To  give  us  the  ftronger  idea  of  the  future 
mifery  of  finners,  our  Saviour  defcribes  the  bitter 
lamentations^  with  which  they  will  depart  from 
him.  "  There  will  be  weeping  and  gnafhing  of 
teeth." 

Their  punifhment  will  be  not  only  the  lofs  of 
good,  but  the  prefence  of  evil.  Their  departure 
from  God  is  not  an  extinction  of  being  ;  this 
would  prevent  all  wailing  ;  but  it  is  going  away 
into  a  ftate  of  pofitive  mifery.  The  greatnefs  of 
this  mifery  is  expreffed  in  fcripture  by  a  variety 
of  metaphors  taken  from  fuch  things,  as,  in  the 
prefent  life  we,  find  to  be  moft  painful  and  tor- 
menting. It  is  faid.  The  wicked  fhall  be  turned 
into  hell — caft  into  a  furnace  of  fire — thruft:  out 
into  utter  darknefs — configned  to  the  worft  com- 
pany, that  of  the  dsvil  and  his  angels — tormented 
with  the  worm  which  never  dies — and,  in  general, 
that  there  is  a  ft  range  punifhment  for  the  work- 
ers of  iniquity,  a  punifliment,  which  they  will 
not  believe,  though  one  declare  it  to  them,  and 
which  they  cannot  fully  apprehend,  though  it 
were  defcribed  to  them.  No  wonder  that  there 
will  be  wailing  and  gnafliing  of  teeth. 

Are  there  any  too  ftout  to  bend  their  knees 
in  repentance  before  God,  and  implore  his  mercy  I 
Are  there  any  who  dare  to  provoke  his  jealoufy 
by  fcoffing  at  the  threatenings  of  his  word,  and 
fpurning  the  punifliment  which  he  has  denoun- 
ced ?  Will  your  hearts  be  able  to  endure  ?  Or  will 
your  hands  be  ftrong,  when  he  £hall  deal  with 


174  ^■^^  awful  Condition  of  fuch 

you  ?  The  Lord  himfelf  has  fpoken,  and  he  will 
do  it. 

7.  Our  Saviour  adds,  "  Ye  fliall  fee  Abraham, 
Ifaac,  and  Jacob,  and  all  the  prophets  in  the  king- 
dom of  God  ;  and  you  yourfelves  thruft  out. 
And  they  ftiall  come  from  the  eaft  and  from  the 
weft,  and  from  the  north  and  from  the  fouth, 
and  fliall  fit  down  in  the  kingdom  of  God."  The 
rich  man,  in  the  place  of  torments,  "  faw  Abra- 
ham afar  off,  and  Lazarus  in  his  bofom."  The 
wicked  in  a  ftate  of  punifhment  will  have  a  diftant, 
but  mortifying  view  of  the  righteous  in  the  re- 
gions of  blifs.  Through  the  gloomy  fhades  of  the 
infernal  world,  they  will  behold  the  fons  of  vir- 
tue gathering  from  all  quarters  under  heaven,  and 
taking  their  feats,  with  fongs  of  triumph  and  joy, 
in  the  realms  of  eternal  glory.  There  they  will 
fee  not  only  the  patriarchs,  prophets,  apoflles, 
martyrs  and  other  diftinguifhed  faints  ;  but  many 
of  their  contemporaries  and  acquaintances — ^many 
whom  perhaps  they  defpifed  as  theii*  inferiors,  or 
reprobated  as  outcafts  here  on  earth — and  multi^ 
tudes  from  unexpected  parts  of  the  world,  who 
never  enjoyed  the  advantages  indulged  to  them. 

If  it  fhould  be  your  awful  doom  to  be  fent  into 
this  place  of  punifhment,  what  pungent  and  tor- 
menting reflections  will  arife  from  the  diftant  fight 
of  that  glorious  world  with  all  its  bleffed  inhabit- 
ants. There  you  will  fee  fome,  who  were  your 
dear  companions  on  earth,  now  for  ever  fepara- 
ted  from  you,  no  more  to  mingle  in  your  compa- 
ny— fome  who  fet  out  with  you  in  the  religious 
life,  but  who  prefTed  forward  with  ardour,  when 
you  turned  back  to  the  ways  of  fin,  which  have 
led  you  down  to  deftruCtion — fome  who  urged 
and  encouraged  you  to  perfevere  and  hold  out, 
but  whofe  counfels  you  defpifed^  and  rejected — 


Serm.  XII.  as  are  excluded,  ly^ 

fome  whom  you  endeavored  to  corrupt  from 
truth  and  virtue,  and  feduce  into  error  and  vice  ; 
but  who,  by  the  grace  of  God,  delivered  them- 
felves  from  your  fnares — fome,  who  never  enjoy- 
ed your  privileges,  but  made  a  far  better  ufe  of 
thofe  which  they  had — fome  whom  you  regarded 
with  contempt  for  their  fmall  abilities  or  obfcure 
condition  -,  but  who  now  are  far  above  you  ming- 
ling with  angels  and  fhining  in  glory — fome 
whom  you  rediculed  for  imputed  fuperflition, 
precifenefs  and  hypocrify,  but  who  receive  from 
God  the  reward  of  their  ftricl  unyielding  virtue, 
and  humble  unaffected  piety.  There  will  be  wail- 
ing and  gnalhing  of  teeth,  when  you  fliall  behold 
them  in  the  kingdom  of  heaven,  while  you,  who 
had  equal,  or  fuperior  profpecls,  means  and  op- 
portunities, are  thruft  down  to  the  regions  of 
darknefs.  But,  beloved,  let  me  hope  better 
things  of  you,  and  things  which  accompany  falva- 
tion,  though  I  thus  fpeak. 

8.  Our  Lord  clofes  this  folemn  fcene  with  an 
obfervation,  which  he  often  made.  "Behold 
there  are  laft,  which  fhall  be  firft  j  and  there  arc 
firft  which  fhall  be  laft."  Many  who  enjoy  the 
greatefl  privileges,  and  feem  to  fland  faireft  for 
heaven,  will  be  excluded  ;  while  others,  who  ap- 
peared to  be  under  peculiar  difadvantages,  and 
were  thought  far  from  the  kingdom  of  God,  will 
be  admitted  into  it.  God's  thoughts  and  ways 
are  not  as  ours.  Chrift  here  has  a  primary  refer- 
ence to  the  Jews  and  gentiles.  The  former  were 
God's  people,  and  to  them  the  gofpel  was  firft 
fent  ;  but  they  rejected  it,  and  with  it  the  falva- 
tion  which  it  brought :  but  the  gentiles,  to  whom 
the  gofpel  was  preached  after  the  Jews  had  reject  . 
ed  it,  embraced  it,  when  they  heard  it,  and  ca- 
tered into  the  kingdom  of  God. 


i'^6  The  awful  Condition  of  fitch 

The  obfervation  has  a  ftill  farther  intendment. 
Many,  who  ftand  high  in  the  charity  of  men,  will 
be  caft  out  of  God*s  prefence,  as  vile  and  abomi- 
nable ;  while  others,  whofe  characters  feem  doubt- 
ful, or  who  are  condemned  by  a  cenforious  world, 
will  be  found  to  glory,  honour  and  praife  at  the 
coming  of  Chrift.  Some  boafting,  felf-confident 
profeflbrs  will  be  driven  away  as  odious  hypo- 
crites ;  while  diffident,  doubting,  trembling  fouls, 
will  be  received  as  pure  and  upright  before  God. 
Some  who  have  been  favored  with  good  inftruc- 
tions,  virtuous  examples,  and  every  advantage  of 
a  religious  education,  will  be  excluded  from  heav- 
en ;  while  others,  furrounded  with  difficulties, 
oppofed  by  temptations,  and  almoft  unaided  by 
human  means,  will  fo  ftrive  as  to  prefs  in  at  the 
ftrait  gate.  Some  who  fuftained  a  fober  charac- 
ter, and  re,2:ularly  attended  on  the  ordinances  of 
God's  houfe,  will  be  found  but  formalifts  and 
hypocrites  ;  while  others,  whofe  vifible  character 
was  for  a  time  far  more  exceptionable,  will  by 
the  renewing  and  fan6lifying  grace  of  God  be 
brought  to  glory. 

Truft  not  then  in  the  opinion  which  men  may 
form  of  you,  or  the  applaufe  which  they  may  be- 
ftow  upon  you — truft  not  in  yaur  external  advan- 
tages, your  good  education,  or  your  regular  and 
orderly  manner  of  life.  See  that  the  love  of  re- 
ligion poflefs  your  hearts,  and  the  fear  of  God 
govern  your  actions.  Paul  fays,  *'  To  me  it  is  a 
fmall  thing,  that  I  fliould  be  judged  of  man's 
judgment  ;  yea,  I  judge  not  mine  own  felf  ;  for 
he  that  judgeth  me  is  the  Lord,  who  will  bring 
to  light  the  hidden  things  of  darknefs,  and  make 
manifeft  the  counfeis  of  the  heart." 

It  is  an  awful  thought  that  any,  who  have  en- 
joyed your  advantages  and  opportunities,  and 


Serm.  XII.  as  are  excluded.  177 

who,  in  addition  to  thefe,  have  experienced  the 
inward  awakenings  and  excitations  of  the  divine 
fpirit,  as  has  been  the  cafe  with  fome  of  you — 
perhaps  with  many,  fliould,  after  all,  be  ftiut  out 
of  heaven.  Some  fuch  unhappy  inftances,  doubt- 
lefs,  there  will  be.  Take  heed  that  you  add  not 
to  the  number. 

How  you  {hall  enter  in  at  the  ftrait  gate,  the 
Saviour  himfelf  has  taught  you.  His  command 
is,  "  Strive  to  enter  in."  This  driving,  you  have 
feen,  is  fomething  more,  than  afking  for  admif- 
fion  ;  for  fome  who  thus  feek  to  enter,  will  not 
be  able.  It  is  fomething  more,  than  hearing  Chrift 
teach,  and  eating  and  drinking  in  his  prefence  ; 
for  fome  who  can  plead  this,  will  be  fhut  out. 
What  is  it  then  ?  It  is  renouncing  all  iniquity 
with  godly  forrow,  devoting  yourfelves  unreferv- 
edly  to  a  holy  life,  and  purfuing  this  life  faithful- 
ly to  the  death.  The  workers  of  iniquity  muft 
depart  from  Chrift.  They  who  do  the  will  of 
God,  will  be  received  into  the  heavenly  kingdom. 

Some,  when  they  hear  that  they  mufty?r/i>£',  en- 
tertain too  limited  an  idea  of  the  matter,  as  if 
ftriving  conlifted  in  fervour  of  prayer,  and  extra- 
ordinary attention  to  certain  devotional  exercifes. 
If  thefe  were  all,  why  were  the  perfons  mention- 
ed in  our  text  repulfed  ?  Prayer  and  attendance 
on  ordinances  are  but  a  part  of  the  bulinefs.  They 
are  means,  and  ufeful  means  when  applied  in  fea- 
fon,  and  with  a  view  to  the  end.  But  to  com- 
plete the  idea  of  ftriving,  there  muft  be  a  fteady 
perfevering  engagednefs  in  the  whole  work  of  re- 
ligion, without  exception  against  any  part  of  it. 
The  word  rendered.  Strive,  is  borrowed  from  the 
publick  games  then  in  ufe.  It  alludes  to  the  ex- 
ertions with  which  combatants  in  a  race  or  con- 
flict, ftrove  for  the  maftery.  How  did  racers 
Vol.  V.  Y 


s/^         The  awful  Condition  of  fuch,  ^c* 

ftrive  for  the  prize  propofed  to  them  ?  Was  fc 
merely  by  earneft  intreaties  to  the  maftcr  of  the 
games,  that  he  would  adjudge  the  prize  to  them  ? 
No  :  it  was  by  entering  the  lifts  with  refolution, 
throwing  off  every  weight  that  might  impede 
their  running  the  race  with  adivity  and  conftan- 
cy,  and  purfuing  it  to  the  end.  "  Know  ye  not, 
that  they  who  run  in  a  race,  run  all  ;  but  one**^^ 
only  "  receiveth  the  prize  ?**  In  the  Chriftian  race, 
there  is  a  prize  for  all  who  will  run  :  "  So  run 
that  ye  may  obtain."  "  Every  man  that  ftriveth 
for  the  maftery  is  temperate  in  all  things.  Now 
they  do  it  to  obtain  a  corruptible  crown ;  but 
you  an  incorruptible.  Run  not  as  uncertainly  ;. 
ftrive  not  as  one  that  beateth  the  air.  But  keep 
under  your  bodies  and  bring  them  into  fiibjec- 
tion,  left,  after  all  your  hopes  and  profpeds,  you 
•fhould  be  caftaways*** 


SERMON  XIII. 


>(j)^®< 


Pilate* s  Infcription  on  the  Crofs  of  Chriji,, 


A  Communion  Sermon, 


»»>^SHS<'-ai><*<'* 


JOHN  xix.  19         22. 

And  Pilate  wrote  a  title  and  put  it  on  the  crofs  ;  and  the  writing  was,  "  Je-' 
fus  of  Nazareth  the  King  of  the  Jews  "  This  title  then  read  many  of  the 
Jews,  for  the  place  where  Jefus  was  crucified  was  nigh  to  the  city  ;  and 
it  was  written  in  Hebrew,  Greek  and  Latin.  Then  said  the  chief  priefts  of 
the  Jews  to  Pilate,  Write  not,  "  the  King  of  the  Jews;"  but  that  he  faid, 
<•  I  am  the  King  of  the  Jews."  Pilate  anfwered,  What  I  have  written  I 
have  written. 

X  he  Meffiah  was  foretold,  in  ancient  pro- 
pliecy,  under  the  character  and  title  of  a  kingy 
whofe  government  fhould  extend  to  all  nations, 
but  ftiould  be  exercifed  in  a  peculiar  manner  over 
the  Jews.  His  extenfive  dominion  is  defcribed  in 
the  fecond  Pfalm ;  **  I  have  fet  my  king  upon  my 
holy  hill  of  Zion.  Alk  of  me,  and  I  will  give  thee 
the  heathen  for  thine  inheritance,  and  the  utmoll 
parts  of  the  earth  for  thy  poffellion."  In  the 
ninth  chapter  of  Ifaiah,  he  is  defcribed  as  iitting 
on  the  throne  of  David,  and  reigning  over  the 
houfe  of  Ifrael  :  "  Unto  us  a  child  is  born  ;  unto 
tis  a  fon  is  given  j  and  the  government  fhall  be  on 


iSo  Pilate* s  Infcription  on  the 

liis  Ihoulder  ;  his  name  fhall  be  called  the  princ€ 
of  peace  ;  of  the  increafe  of  his  government  and 
peace  there  fliall  be  ho  end,  upon  the  throne  of  Da- 
vid and  upon  his  kingdom,  to  order  and  eflabiiflx 
it  with  judgment  and  with  juftice  from  hence- 
forth even  forever.*' 

As  the  Mefliah  was  to  make  his  perfonal  appear- 
ance in  Judea,  and  there  firft  to  difplay  the  blef- 
lings  of  his  fpiritual  kingdom,  he  is  defcribed  as 
eminently  the  king  of  the  Jews,  But  the  glori- 
ous things  foretold  concerning  this  jpiritual  king- 
dom, the  Jews  underftood  in  a  temporal  and 
worldly  fenfe.  They  imagined,  that  he  would  e- 
re<ft  his  throne  in  Jerufalem,  their  capital  city  ; 
would  deliver  them  from  the  oppreflion  of  the 
Roman  government,  and  would  reduce  all  nations 
into  a  ftate  of  fubjeftion  to  them. 

When  Jefus  appeared  and  wrought  miracles  a- 
mong  them,  and  proclaimed  the  near  approach  of 
the  kingdom  of  God,  many  were  in  high  expect- 
ation, that  they  fhould  foon  fee  him  at  the  head  of 
their  nation,  fpreading  his  dominion  over  the 
world.  And  impatient  at  his  delay,  they  would 
have  taken  him  by  force  and  made  him  a  king. 
But  when  they  found,  that  their  worldly  expeft- 
ations  were  not  to  be  anfwered,  mortified  at  their 
difappointment,  they  called  him  a  deceiver,  and 
fought  his  deftruftion.  And,  among  other  accu- 
fations,  they  alledged,  that  he  had  called  himfelf 
a  king,  and  thus  had  fpoken  againfl  the  authori- 
ty of  Cefar. 

If  Jefus  had  actually  affumed  the  regal  power  in 
Judea,  and  had  begun  to  raife  an  army  for  the 
expuHion  of  the  imperial  authority,  they  would 
have  been  highly  gratified  with  the  defign,  and 
would  have  reforted  by  thoufands  to  his  ftandard. 
But  becaufe  he  difclaimed  all  temporal  dominion. 


Serm.  Xm.  Crofs  of  Chrlji.  i8i 

they  refufed  to  own  him  as  the  Meffiah,  and  ftudi- 
ed  to  effed  his  ruin.  With  this  view  they  brought 
him  before  the  Roman  governor,  and  accufed  Iiim 
as  a  feditious  man,  who  had  perverted  the  nation, 
and  forbidden  to  pay  tribute  to  Cefar. 

Jefus  explains  before  Pilate  the  nature  of  his 
kingdom.  He  fays,  "  My  kingdom  is  not  of  this 
world.  If  it  were,  then  would  my  fervants  fight, 
that  I  fliould  not  be  delivered  to  the  Jews.  But 
now  my  kingdom  is  not  from  hence."  Pilate 
alks,  "  Art  thou  a  king  then  ?"  Jefus  anfwered, 
"  Thou  fayeft,  that  I  am,  a  king.  To  this  end  was 
I  born,  and  for  this  caufe  came  I  into  the  world, 
that  I  fliould  bear  witnefs  to  the  truth.  Every 
one,  who  is  of  the  truth,  heareth  my  voice." 
*'  The  kingdom  which  I  claim  is  a  kingdom  of 
truth  and  reafon  ;  not  of  force  and  arms  ;  and  my 
fubjedls  are  they  who  learn  and  love  the  truth  ; 
who  hear  and  obey  my  voice — not  they  who  take 
up  arms  and  fight  to  dethrone  monarchs,  fubvert 
eftabliftied  governments,  and  gain  worldly  domin- 
ion for  a  favorite  mailer." 

The  governor  is  now  fully  convinced,  that  Je- 
fus is  innocent,  and  that  the  charge  brought  a- 
gainft  him  is  groundlefs  and  malicious.  From 
this  time  he  endeavors,  in  fome  peaceable  way, 
to  effed:  his  releafe.  He  propofes  every  expedient, 
which  he  could  think  of,  to  pacify  the  enraged 
multitude,  and  fave  the  unoffending  prifoner. 
But  they  perfift  in  their  demand  of  a  fentence  a- 
gainft  him  ;  and  urge  their  demand  by  this  argu- 
ment, "  If  thou  let  this  man  go,  thou  art  not 
Cefar's  friend.  Whofoever  maketh  himfelf  a  king, 
fpeaketh  againfl:  Cefar."  The  argument  prevail- 
ed. Though  Pilate  knew  that  Jefus  was  innocent, 
yet  he  feared,  that  by  difcharging  him,  he  fliould 
«ndanger  himfelf.     He  was  impreffed  with  the 


itz  Pilate's  hifcripftQn  en  the 

idea,  that  the  Jews,  in  their  prefent  ftate  of  irrilit- 
tion,  would  accufe  him  to  the  emperor,  of  hav- 
ing proteded  a  ufurper  ^  and  therefore  to  fave 
himfelf  from  danger  he  deHvered  Jefus  to  be  cru- 
cified. But,  at  the  fame  time,  he  made  an  open 
and  pubUck  declaration  in  favor  of  the  prifoner. 
**  He  took  water,  and  wafhed  his  hands  in  thd 
prefence  of  the  multitude,  faying,  I  am  innocent 
of  the  blood  of  this  juft  man  :  fee  ye  to  it."  And 
he  caufed  to  be  fixed  on  the  crofs  an  infcription 
purporting  the  innocence  and  dignity  of  the  fuf- 
terer. 

Crucifixion  was  a  kind  of  punifhment  in  ufe 
among  the  Romans  ;  but  inflicled  only  on  flaves. 
The  Jews  adopted  it  from  the  Romans.  When  a 
perfon  was  tofuffer  this  kind  of  death,  the  Ro- 
mans ufed  to  publifh  his  name,  and  the  crime  for 
which  he  was  punilhed.  This  was  done,  either 
by  proclamation,  or  by  an  infcription  fixed  over 
his  head.  The  infcription  was  made  in  large 
black  characters  on  a  whitened  board  nailed  to 
the  top  of  the  crofs,  fo  as  to  be  confpicuous  and 
legible  at  a  diftance.  In  conformity  to  this  ufage, 
Pilate  wrote  a  title  and  placed  it  on  the  crofs  of 
Jefus,  in  thefe  words.  This  is  Jesus  of  Naza- 
reth, THE  King  of  the  Jews. 

Pilate  feems  to  have  written,  as  Caiphas  proph- 
efied,  concerning  Chrift,  "  not  of  himfelf,"  or  by 
the  natural  didates  of  his  own  mind,  but  by  a 
divine  overruling  influence.  For  furely  the  man, 
who,  from  a  natural  timidity,  had  juft  before  de- 
livered Jefus  to  be  crucified,  left  he  fliould  endan- 
ger his  head  to  the  emperor,  would  not  now,  of 
himfelf,  proclaim  this  Jefus  the  king  of  the  Jews, 
in  his  own  hand  writing  on  the  crofs.  There 
muft  undoubtedly  have  been  a  providential  inter- 
pofitiem  in  the  cafe. 


Serm.  XIII.  Crofs  of  Chrifi.  185 

His  writing  in  this  form  was  fo  remarkable,  as 
to  be  noticed  by  all  the  evangelifts.  And  no  lefs 
remarkable  was  his  peremptory  adherence  to  the 
form,  when  the  chief  priefts  importuned  him  to 
alter  it  ;  and  inftead  of  aiTerting,  "  This  is  the 
king  of  the  Jews,  to  write,  "  He  faid^  I  am  the 
king  of  the  Jews."  Pilate's  anfwer,  "  What  I 
have  written,  I  have  written,**  exprefles  a  refolu- 
tion  in  the  cafe,  which  we  fhould  not  have  ex- 
pected from  a  man,  who,  through  fear  of  being 
accufed  to  the  emperor,  had  fo  lately  fentenced 
Jefus  to  be  crucified,  as  one  who  had  called  himfelF 
the  king  of  the  Jews. 

This  declaration  of  Pilate  was  of  great  import- 
ance to  vindicate  the  innocence,  and  proclaim  the 
dignity  of  Chrift ;  and  it  was  fo  circumftanced, 
that  it  tended  much  to  fpread  his  name  in  the 
world,  and  to  open  the  way  for  the  propagation 
of  his  gofpel.     Chrift  fays,  "  If  I  be  lifted  up,  | 
will  draw  all  men  unto  me."     His  death  on  the 
crofs,  though  intended  by  his  enemies  to  fink  his 
name  in  darknefs,  was  the  occafion  of  difFufing  the 
knowledge,  and  eftablifhing  the  credit  of  his  reli- 
gion.    And  the  teftimony  of  Pilate  undoubtedly 
had  great  influence  in  this  matter.     For,  in  the 
firft  place,  Pilate  was  a  man  of  high  eminence  and 
diftinction.      He  was  governor   of  Judea  under 
the  emperor  ;  and  his  tefl;imony  would  be  regard- 
ed, among  both  Jews  and  Romans,  much  more 
than  that  of  a  private  perfon.     The  opportunities 
which  he  had,  and  the  pains  which  he  took  to  ex- 
amine the  charafter  and  works  of  Jefus,  and  to* 
inveftigate  the  nature  and  evidence  of  the  allega- 
tions againft  him,  would  add  much  to  the  weight 
and  credibility  of  his  teftimony.     and  certainly  he 
was  under  a  very  powerful  temptation  to  have 
declared  his  priloner  guilty,  if  he  had  found  hijaa 


184  Pilate^ s  Infcriptlon  6n  thi 

fo,  becaufe  the  general  voice  of  the  people,  efpe- 
cklly  of  the  ruling  and  influential  men  among  the 
people,  was  againfl  him.  But  Pilate,  under  all 
his  advantages  to  know  the  truth,  and  under  all 
his  prejudices  againft  the  prifoner,  repeatedly  de- 
clared him  innocent.  And  when  fentence  of  con- 
demnation was  extorted  from  him  by  the  clamours 
and  threats  of  the  people,  he  walhed  his  hands  in 
their  prefence,  declaring  himfelf  pure  from  the 
blood  of  that  juft  man ;  and  when  he  delivered 
him  tobe  crucified,  he  fixed  on  the  crofs  his  own  tef- 
timony,  that  this  man,  who  was  now  fuffering 
for  having  called  himfelf  the  king  of  the  Jews,  was 
of  right  their  king.  This  title  of  fb  unufual  a  kind 
would  naturally  attrad:  the  attention,  and  excite 
the  enquiry  of  the  fpeclators,  and  lead  many  to 
the  knowledge  of  the  extraordinary  charader  of 
this  wonderful  fufFerer,  who  otherwife  might  have 
been  confidered  by  them  merely  as  a  common  of- 
fender. 

We  may  obferve  farther,  fecondly, 

This  teftimony  of  Pilate  was  given  in  a  moft  con- 
fpicuous  place,  and  on  a  moft  publick  occafion. 

There  was  collected,  at  this  time,  a  vaft  multi- 
tude of  people.  It  was  the  feafon  of  the  paffover, 
wher^the  males  throughout  Judea,  and  many  Jews 
and  profelytes  from  other  parts,  aflembled  at  Je- 
rufalem.  The  execution  of  a  perfon,  who  had  be- 
come fb  famous  by  his  doctrines  and  works,  and 
by  the  controverfy  concerning  him,  would  natur- 
ally draw  vaft  numbers  together.  As  he  was  put 
to  death  under  the  authority  of  the  emperor,  and 
as  the  Roman  officers  and  foldiers,  who  were  fta- 
tioned  at  Jerufalem,  were  called  out  to  preferve  or- 
der on  the  occafion,  there  muft  have  been  many 
ftrangers,  as  well  as  Jews,  prefent  at  the  crucifix- 
ion.    And  as  the  execution  was  in  a  place  nigh  to 


Serm.  XIII.  Crofs  of  Chr'ift.  i%^ 

the  city,  we  muft  iuppofe  that  almoft  all  the  in- 
habitants of  the  city,  and  the  ftrangers  occafional- 
ly  there,  went  out  to  fee  the  tranfadions  of  the 
day.  So  that  Pilate's  teftimony  to  Chrift*s  kingly 
authority  muft  have  been  generally  known.  "  It 
was  read  of  many."  And  it  was  of  fuch  lingular 
tenor,  that  they  who  read  it,  would  communi- 
cate it  to  others. 

It  is  alfo  remarked,  thirdly,  by  the  hiftorians. 
That  the  infcription  was  written  in  Hebrew,  Greek 
and  Latin,  the  three  languages  then  in  moft  com- 
mon ufe.  The  Hebrew  language  was  underftood 
in  Judea  and  the  parts  adjacent,  and  by  many  of 
the  Romans,  who  had  been  converfant  in  Judea, 
fince  it  became  a  province  of  the  empire.  Th^ 
Latin  was  the  native  tongue  of  the  Romans.  The 
Greek  was  very  exten lively  known.  It  was  the 
learned  language  of  the  day.  Moft  men  of  edu- 
cation were  acquainted  with  it.  So  that  this  tef- 
timony of  Pilate  wa^  made  as  publick  as  poffible. 
It  was  known  almoft  as  extenlively,  as  the  cruci» 
fiixion  itfelf. 

This  circumftance  in  our  Lord's  death  will  fug- 
geft  to  us  fome  profitable  reflexions. 

I.  We  have  reafon  to  admire  the  divine  wifdom 
in  giving  fuch  ftriking  evidence  of  the  innocence 
and  dignity  of  Jefus  Chrift,  even  in  the  time  of 
his  greateft  fuflferings. 

Jefus  came  into  the  world  to  be  the  Redeemer  of 
our  fallen  race.  "  We  are  not  redeemed  with  cor- 
ruptible things  ;  but  with  the  precious  blood  of 
Chrift  himfelf,  who  was  ordained  before  the  foun- 
dation of  the  world,  and  was  manifefted  in  thefe 
laft  times  for  us,  who  by  him  do  believe  in  God." 
The  wifdom  of  God  did  not  fee  fit  to  forgive  guil- 
ty mortals  without  fome  adequate  facrifice  made 
for  their  fins.  And  to  this  grand  purpofe  no  fac- 
VoL.  V.  Z 


3  8<S  Pilate's  tnfcription  on  the 

rifice  was  adequate,  but  that  of  Jefus  the  fon  of 
God. 

Death  naturally  indicates  weaknefs ;  and  judi- 
cially it  indicates  guilt.  Mankind  in  feeing  a  per-» 
fon  die,  are  led  to  view  him  as  a  poor  impotent 
creature,  and  in  feeing  one  fuffer  l3y  the  hand  of 
the  executioner,  they  are  led  to  view  him  as  a 
criminal.  Now  that  the  death  of  Chrift  might 
not  be  conlidered,  either  as  the  mere  effed  of  nat- 
ural weaknefs,  or  as  the  judicial  effect  of  perfonal 
guilt,  God  was  pleafed  at  this  time,  to  give  fome 
remarkable  evidences  of  his  innocence  and  digni- 
ty. Hence  we  are  encouraged  to  truft  in  his  facri- 
fice  as  fufficient  to  expiate  our  guilt,  and  to  com- 
mit ourfelves  to  bis  power  as  fufficient  to  fave  us 
from  deftrudion. 

The  meeknefs,  ferenity,  patience  and  benevo- 
lence, which  he  exhibited  in  his  fufferings,  werd 
proofs  of  his  fuperior  virtue  and  holinefs.  The 
foolifh  and  inconiiftent  accufations,  which  his  en- 
emies brought  againft  him,  and  the  contradictory 
teltimonies,  by  which  they  endeavoured  to  fup- 
port  their  charges,  were  proofs  of  the  purity  and 
integrity  of  his  life.  The  ample,  repeated  and 
folenm  teflimony,  which  the  Roman  governour 
gave  in  his  favour,  muft  have  gone  far  to  eftab- 
liili  in  the  minds  of  the  fpeCtators  a  high  opinion 
of  his  character.  Befides  all  this,  God  interpofed 
his  own  awful  teftimony,  which  nothing,  but  the 
moft  obftinate  and  determined  incredulity,  could 
refill.  The  heavens  were  wrapt  in  darknefs,  the 
frame  of  nature  was  convulfed,  the  rocks  were 
rent  in  pieces,  the  monuments  of  the  dead  were 
burfl  open,  the  vail  of  the  temple  was  torn  from 
top  to  bottom,  earth  and  fky  were  thrown  into 
agonies,  when  Jefus  bowed  his  head  and  gave  up 
the  ghofl. 


Scrm.  XIII.  Crofs  of  Chrlji.  iSy 

Such  a  concurrence  of  circumftances,  all  fingu- 
lar,  and  fome  ftupendous,  in  favour  of  the  fufter- 
ing  Saviour,  forced  conviction  on  many,  and 
Itruck  aftonifhment  into  all.  One  fays,  "  Surely 
this  was  a  righteous  man.'*  Another  exclaims, 
"  This  was  the  fon  of  God."  "  And  all  the  peo- 
ple, who  ca«ie  together  to  that  fight,  feeing  what 
was  done,  fmote  their  breafts,  and  returned.'* 

2.  We  fee  that  there  is  a  great  inconliftency  in 
the  condud:  of  vicious  men.  They  have  under- 
Handing  to  difcern,  and  confcience  to  feel  their 
moral  obligations,  and  yet  by  the  interefts,  hon- 
ours and  pleafures  of  the  world,  they  are  drawn 
into  actions  palpably  inconfiftent  with  thefe  obliga- 
tions. They  know  what  is  right,  and  praftife 
what  is  wrong.  They  fee  the  good,  and  choofc 
the  evil. 

This  inconliftency  appeared  in  Pilate.  Though, 
as  hiftorians  fay,  he  was  a  man  of  great  cruelty 
and  pride,  yet  the  innocent  and  amiable  character 
of  Jefus  ftruck  his  mind  fo  powerfully,  that  he 
wiflied  to  difcharge  him.  Hearing  the  people  im- 
portunate to  have  him  crucified,  Pib.te  endeav- 
oured to  fave  him  by  propofmg  a  lighter  punifh- 
ment.  When  this  propofal  was  rejeded,  the  gov- 
ernour  offered  to  releafe  him  in  compliance  with 
the  cuftom  of  the  feaft,  which  required  that  one 
prifoner,  whom  the  people  demanded,  fliould  be 
fet  at  liberty.  When  this  offer  was  refufed,  he 
next,  to  move  their  compafTion,  exhibited  Jefus, 
fuffering  under  the  abufes  of  a  brutal  foldiery  ;  la- 
cerated with  thorns,  mangled  with  ftripes,  be- 
fmeared  with  blood,  bedaubed  with  fpittal  ;  and 
faid,  *'  Behold  the  man  !"  Has  he  not  fuffered 
enough  .?  Finding  them  ftill  pertinacious,  he  yield- 
ed ;  and  rather  than  hazard  his  place,  he  deliver- 
ed Jefus  to  be  crucified.     His  confcience  dictated 


Pilate* s  Infcription  on  the 

the  releafe  Of  the  innocent  prifoner  ;  the  love  of 
honour  urged  his  condemnation.  The  latter  pfe^ 
Vailed.  Still  Pilate  is  diffatisfied  with  himlclf.  He 
knowsf,  he  has  done  wrong.  And  what  fhall  he 
do  next  ? — To  pacify  his  troubled  mirid,  he  takes 
water  and  wafiies  his  hands,  alTerts  his  innocence, 
and  cafts  the  Whole  guilt  of  the  tranfadion  on  the 
Jews.  Then,  by  a  lingular'  infcription  on  the 
crofs,  he  proclaims  Jefus  the  king  of  the  Jews. 

See  what  contradidion— what  inconfiftertcy 
there  is  in  his  conduct — what  perplexity  and  dif- 
tradion  in  his  feelings  !  He  chofe  to  do  right  ^ 
but  the  fear  of  lofing  his  place,  and  perhaps  his 
life,  interpofed.  He  facrificed  a  man,  whom  he 
knew  to  be  innocent,  rather  than  expofe  himfelf 
to  the  danger  of  an  impeachment.  And  whetl 
he  has  done,  ftillhe  is  reftlefs,  and  contrives  one 
expedient  after  another  to  quiet  his  guilty  mind. 

How  much  better  it  would  have  been  to  have 
afled  right  in  the  firft  inftance.  This  would  have 
faved  him  froni  much  perplexity  and  embarraff* 
ment.  Had  he  not  only  declared  Jefus  innocent, btit 
refufed  alfo  to  condemn  him,  he  would  have  been 
clear  from  the  guilt  of  his  blood.  But  by  deliv- 
ering him  into  the  hands  of  his  enemies,  he  ftain- 
ed  his  own  hands  with  innocent  blood  ;  and 
though  he  waftied  them  with  foap  and  nitre,  th6 
ftain  of  his  guilt  remained. 

Known  wickednefs  leaves  a  burden  on  the  mind, 
which  can  be  removed  only  by  deep  repentance, 
and  humble  application  to  the  mercy  of  God. 
Sinners  often  feel  a  ftruggle  between  virtue  and 
vice — between  a  right  and  a  wrong  conduct.  In 
the  conflict  the  love  of  pleafure,  a  regard  to  in- 
tereft,  or  fome  worldly  motive  fteps  in,  decides 
the  conteft  and  gives  the  vicflory  to  vice.  After 
the  action  is  paft,  there  is  time  for  cool  reflexion. 


Serm.  XIIL  Crofs  of  Chrijl.  \%% 

Now  the  finner  condemns  himfelf.  He  regrets 
the  evil  which  he  has  done.  He  would  recal  it  \ 
but  it  is  too  late.  He  contrives  to  palliate  it.  He 
lays  the  blame  on  others,  imputes  much  to  tempt- 
ation, and  perhaps  feeks  relief  in  fome  fuperfti* 
tious  rites.  But  after  all,  his  iniquity,  is  marked 
before  him,  and  can  be  effaced  only  by  the  tears  of 
godly  forroW :  guilt  lies  on  his  foul,  and  the  on- 
ly expedient  for  relief  is  a  penitent  refort  to  th^ 
forgiving  mercy  of  an  offended  God.  "  Thou 
defireft  hot  facrifice,"  fays  David,  "  elfe  would  \ 
give  it.  The  facrifices  of  God  are  a  broken  fpir- 
it  ;  a  broken  and  contrite  heart,  O  God,  thoii 
^ill  not  defpife."  Great  peace  have  they  who 
love  God's  law ;  but  there  is  no  peace  to  the  wick-, 
ed.     They  cannot  reft. 

3.  We  fee,  that  the  wifdom  of  God  can  over- 
rule the  wickednefs  of  men  to  advance  the  deiigns 
of  his  grace. 

The  Jewifti  priefts  and  rulers  iiifulted  Jefus  with 
the  mock  honours  of  a  king.  They  crowned 
him  with  thorns,  cloathed  him  in  purple,  laluted 
him  in  derifion,  boWed  the  knee  before  him,  and 
fiiid^  "  Hail  King  of  the  Jews."  They  brought 
hiin  to  Pilate  and  obtained  fentence  of  death  a- 

gainft  him they  faw  him  nailed  to  the  crofe. 

Now,  they  imagined,  his  kingly  dignity  was  come 
to  a  ridiculous  end,  and  all  his  pretended  glory 
was  extinguifhed  in  eternal  infamy.  But  here  he 
is  proclaimed  a  king,  and  declared  to  be  the  fon  of 
God,  in  a  manner  which  gave  an  extenflve  fpread, 
and  a  perpetual  honour  to  his  name-  The  vefy 
means,  which  they  ufed  to  ftop  the  progrefs  of 
his  religion,  confirmed  its  credit,  and  drew  mul- 
titudes to  embrace  it. 

How  blind  is  the  policy  of  man !  How  unfearch- 
able  are  the  counfels  of  God  !  "  The  wrath  of 


19®  Pilate's  Infcriptton  o?i  the  » 

man  fliall  praife  him,  and  the  remainder  of  that 
wrath  he  will  reftrain." 

The  perfecution  which  arofe  about  Stephen,  and 
which  was  intended  to  extirpate,  at  once,  the  re- 
ligion of  Chrift,  was  the  occaiion  of  its  more  rapid 
and  extenlive  propagation  ;  for  the  minifters  of 
Chrift,  difperfed  by  this  perfecution,  went  every 
where  preaching  the  word,  and  the  hand  of  the 
Lord  was  with  them. 

When  Paul  was  in  bonds,  his  enemies  imagined, 
that  by  confining  fo  noted  a  preacher,  they  had 
given  a  mighty  check  to  the  gofpel.  But  his  bonds 
turned  rather  to  the  furtherance  of  the  gofpel,  by 
warming  the  zeal  and  increafing  the  activity  of 
other  preachers,  and  by  giving  him  leifure  to  com- 
mit to  writing,  for  the  benefit  of  fucceeding  ages, 
thofe  glorious  doftrines,  which  he  had  before 
taught  only  by  his  preaching. 

The  unbelief  of  the  Jews  was  the  occafion  of  en- 
riching the  gentiles  ;  for  it  was  the  means  of  fend- 
ing the  apoftles  into  all  the  world  to  difleminate 
the  giad  tidings  of  falvation,  which,  at  firft, 
were  proclaimed  to  Jews  only. 

God's  ways  are  not  as  our  ways,  nor  are- his 
thoughts  as  our  thoughts.  O  the  depth  of  his 
wifdom  !  His  judgments  are  paft  finding  out.  Let 
tis  truft  him  at  all  times,  and  pour  out  our  hearts 
before  him.  He  can  do  for  us  exceeding  abun- 
dantly above  all  that  we  afk  or  think. 

4.  How  much  fhould  Chriftians  delight  to  fpread 
the  favour  of  the  Redeemer's  name  in  the  earth  ? 
Pilate,  though  a  lover  of  honor  more  than  of 
Chrift,  yet  declared  him  a  juft  man,  and  publiflied 
his  title  as  king  of  the  Jews.  Shall  any  of  us  deny 
to  Chrift  that  honor,  which  was  paid  him  by  a 
heathen — by  Pilate  ?  Shall  we  treat  his  gofpel  and 
Eis  ordinances  with  negled  ?  Shall  we  decline  the 


Serm.  XIII.  Crofs  of  Chrlfi,  igi 

profeflion  of  his  name,  and  refufe  to  take  a  feat  at 
his  table  ?  Shall  we,  when  his  enemies  reproach 
him,  fit  iilent,  and  never  fpeak  a  word  in  his  fa- 
vor ?  Shall  we  be  content  to  live  and  die,  without 
srivinGf  the  world  to  know,  whether  we  believe  in 
him  or  not  ?  Whether  we  own  him  as  our  king,' 
or  rejed  him  as  a  ufurper  ? 

How  many  are  there,  who  treat  Chrift  with  lefs 
refpecV  than  did  this  heathen  governor  ?  He  de- 
clared Jefus  to  be  innocent ;  to  be  a  righteous  per- 
fon  ;  to  be  a  king.  And  though  he  gave  him  up 
to  death,  yet  he  bare  teftimony  that  he  did  not 
deferve  it.  How  many  are  there,  who  never  ac- 
knowledge him  at  all ;  who  make  no  profeflion  of 
his  religion  ;  who  give  no  teftimony  of  regard  to 
him  ?  And  of  thofe,  who  in  words  profefs  to  know 
him,  how  many  in  works  deny  him  ?  If  we  call 
him  a  king,  let  us  fhew  ourfelves  to  be  his  fubjeds 
by  obedience  to  his  laws,  attendance  on  his  ordi- 
nances, and  reliance  on  his  promifes.  And  as  fel- 
low fubje61:s  of  the  fame  prince,  let  us  love  one 
another,  and  be  fellow  workers  unto  his  kingdom. 

5.  Pilate,  as  we  have  feen,  was  ftedfaft  in  his  de- 
claration. Let  us  hold  faft  the  profeflion  of  our 
faith  without  wavering. 

When  the  governor  had  publickly  teftified,  that 
Jefus  was  a  king,  no  importunity  could  move  him 
to  retract,  or  in  the  leafl:  to  alter  his  teftimony, 
"  What  I  have  written,  I  have  written.*'  Let  us 
have'  the  fame  refolution.  Have  we  made  a  pro- 
feflion of  faith  in,  and  obedience  to  Chrift  ?  Let  us 
maintain  it,  and  live  in  conformity  to  it.  If  any 
would  feduce  us  from  it,  let  us  anfwcr  them, 
"  We  have  believed,  and  therefore  we  have  fpo- 
ken  ;  and  what  we  have  fpoken,  we  have  fpoken. 
We  have  fworn  and  we  will  perform  it,  that  we 
will  walk  as  becomes  the  gofpel.      Jefus  is  always 


tgt  Pliat/s  InfcfipHon  on  the 

the  fame.  He  cannot  deny  himfelf ;  we  will  not 
deny  him.  We  will  pay  him  our  vows.  If  it 
feem  evil  to  you  to  ferve  him,  choofe  ye  this  day 
whom  ye  will  ferve.  As  for  us  we  will  ferve  him 
whom  we  have  owned  as  our  Lord.  To  whom 
elfe  can  we  go  ?  He  has  the  words  of  eternal  life." 
This  is  the  language  in  which  we  fliould  anfwer 
gainfayers.  We  are  to  confider  well  what  we  en- 
gage, to  fit  down  and  count  the  coft.  And  when 
we  have  deliberately  and  rationally  formed  our 
refolution,  in  that  we  ftiould  abide.  It  does  not 
become  a  Chriftian  to  ufe  light  nefs ;  to  follow 
every  wind  of  dodrine  ;  his  profefllon  fliould  not 
be  yea,  and  nay  ;  but,  like  the  promifes  of  Chrift, 
yea  and  amen.  It  is  a  good  thing,  that  the  heart 
be  eftabliftied  with  grace.  Let  us  choofe  the  reli- 
gion of  Chrift  ;  and  abide  in  it  without  change. 

6.  We  fee  how  inclined  men  are  to  caft  the 
blame  of  their  fins  upon  other  people. 

Pilate,  in  compliance  with  the  demand  of  the 
Jews,  delivered  Jefus  to  be  crucified  ;  and  that 
the  fault  might  appear  to  be  theirs,  rather  than 
his,  he  wrote  on  thecrofs,Ti6/V  is  the  King  of  the  Jews, 
They  are  crucifying  their  king.  So  he  had  faid 
juft  before  ;  "  I  am  innocent  of  the  blood  of  this 
juft  man  :  fee  ye  to  it." 

Guilt  is  a  heavy  burden  to  the  confcience  ;  and 
every  man  choofes  to  transfer  it  from  himfelf  to 
fome  other.  Adam,  after  his  tranfgreflion  en- 
deavored to  exculpate  himfelf  by  imputing  the 
fault  to  the  woman  ;  and  ftie  palliated  her  crime 
by  afcribing  it  to  the  guileful  temptation  of  the 
ferpent.  It  is  better,  however,  for  every  one 
honeftly  to  fee,  and  ingenuoufly  to  confefs  his 
own  faults,  and,  inftead  of  pacifying  his  con- 
fcience by  vain  excufes,  to  remove  his  guilt  by 
real  repentance. 


Serm.  Xtll.  Crofs  cf  Chnjl.  I93 

Jefus  has  borne  our  fins  in  his  own  body  on  the 
crofs.  Let  us  by  faith  repair  to  him,  who  has 
been  made  a  fin-offering  for  us,  that  we  may  be 
made  the  righteoufnefs  of  God  in  him.  "  There 
is  no  condemnation  to  them  who  are  in  Chj;4ft  Je- 
fus, who  walk  not  after  the  flefli,  but  after  the* 
fpirit.  For  the  law  of  the  fpirit  of  life  in  Chrift 
Jefus  has  made  them  free  from  the  law  of  fin  and 
death." 

Under  a  fenfe  of  our  guilt,  let  us  apply  to  the 
blood  of  Chrift,  for  "  this  will  cleanfe  us  from 
all  fin.'*  "  If  we  fay,  we  have  no  fin,  we  deceive 
ourfelves.  If  we  confefs  our  fins,  God  is  faithful 
and  juft  to  forgive  them.'* 

Let  us  fit  down  at  the  table  of  our  Lord,  with 
hearts  relying  on  him,  who  on  the  crofs  made 
himfelf  an  offering  for  our  guilt  ;  and  with  refo- 
lutions  of  obedience  to  him,  who  on  the  crofs 
was  proclaimed  our  king.  It  is  not  eating  at  his 
table,  but  doing  his  will,  that  entitles  us  to  his 
approbation.  "  Not  every  one,"  fays  he,  "  that 
calls  me  his  Ldrd,  fliall  enter  into  the  kingdom 
of  heaven,  but  he  that  doth  the  will  of  my  Father 
wlio  is  in  heaven," 


Vol.  V.  A  a 


SERMON  XIV. 


>e>*<S>*o< 


The  Difciples  gazing  after  their  afcending  L^ri^ 


M  Communion  Sermon, 


ACTS  i.   10,  11. 

ATid  while  they  looked  iledfaftly  toward  heaven,- as  he  went  up  ;  behold,  tw»- 
men  flood  by  them  ia  white  apparel,  which  alfo  faid.  Ye  men  of  Galilee, 
why  ftand  ye  gazing  up  into  heaven  ?  This  fame  Jefus,  which  is  taken  up- 
from  you  into  hea%'en,  Ihall  fo  come,  in  like  manner  as  ye  have  feen  him  §•• 
into  heaven. 

x\FTER  our  Lord  had  rifen  from  the  dead,- 
fie  tarried  on  earth  about  the  fpace  of  forty  days  ; 
during  which  time  he  had  feveral  interviews  with 
his  difciples,  converfed  with  them  familiarly  on 
things  relating  to  his^  kingdom  ^  gave  them  fuch 
inftrudiions  and  encouragements,  as  were  neceffa- 
ry  to  guide  and  animate  them  in  their  future 
work  ;  and,  on  a  day  prefixed,  he  led  them  out 
to  Bethany,  a  village  nigh  to  Jerufalem,  where, 
in  confequence  of  previous  notice  a  large  number 
of  believers  had  aflembled  to  be  witneffes  of  his 
afcenfion.  When  he  was  come  to  the  place,  he 
ftood — he  lifted  up  his  hands  and  blefled  his  chof-. 


Serm.  XIV.    The  Difciples  gazing,  &c.  1^95 

€n  difciples — he   fervently  implored  the   divine 
bleffing  to  attend  them,  and  renewed  the  gracious 
promifes  which   had  before  been  made  to  them  : 
and  while  he  was  bleffing  them,  praying  for  them,, 
and  commending  them  to  God  ;  and  while  their 
eyes  were  intently  fixed  upon  him,  "  he  was  part- 
ed from  them  ;"  he  rofe  into  the  air,  afcended  to- 
ward heaven,  "  and  a  cloud  received  him  out  of 
their  fight.**     Here  they  ftood  with  their  eyes  fix- 
ed on  that  fpot  in  the  fky,  where  they  loft  the 
fight  of  him  ;  and  here  they  would  longer  have 
ftood,  had  not  the  voice  of  an  angel  fummoned 
them  away.     "  While  they  looked  ftedfaftly  to- 
ward heaven,  as  Jefus  went  up  two  men,** — men 
in  form,  but  by  the  fplendor  of  their  appearance 
known  to  be  angels,  "  ftood  by  them,  and  faid. 
Ye  men  of  Galilee,  why  ftand  ye  here  gazing  in- 
to heaven  ?  This  fame  Jefus,  who  is  now  taken 
from  you  into  heaven,  fhall  fo  come,  as  ye  have 
feen  him  go  into  heaven.**     On  this  advice  they 
returned  to  Jerufalem  ;  and  there  aflembling  with 
other  devout  perfons,  they  fpent  their  time  in  fuch 
religious  exercifes,  as  were  adapted  to  comfort 
them  in  prefent  trials,  and  to  prepare  them  for 
future  labours. 

In  the  words,  which  have  been  read,  tliere  are 
two  things  to  be  remarked. 

Fir  ft  ;  The  pojiure  in  which  the  difciples  ftood, 
after  they  had  loft  fight  of  their  afcending  Lord. 
And,  Secondly,  The  expojiulation  of  the  angels 
with  them  on  this  occafion. 

Firft  ;  The  pojiure,  in  which  the  difciples  ftood, 
after  the  afcending  Saviour  had  difappeared  from 
their  eyes,  is  worthy  to  be  remarked.  "  They 
looked  ftedfaftly  toward  heaven,  as  he  went  up  j'"* 
and  in  this  attitude  they  feem  to  have  continued, 
after  the  cloud  had  received  him  out  of  theu* 
iight.    In  this  fixed  and  gazing  pofture  we  might 


45>6  The  Di/ciplcs  gazing  at  thsir 

expe£t  to  find  them  after  fuch  a  fcene,  as  had  juft 
paft  ;  For, 

I.  This  pofture  was  naturally  CKprefiive  of  the 
difappointment  which  they"  felt. 

They  had  all  along,  while  their  mafter  was 
with  them,  expected,  that  he  would  ereci  a  tem- 
poral kingdom,  and  advance  his  countrymen  to  a 
fuperiority  over  other  nations,  and  his  particular 
friends  to  a  fuperiority  over  other  Jews  ;  nor  could 
they,  by  all  his  premonitions,  be  perfuaded  to 
give  up  this  flattering  hope.  His  death,  indeed, 
gave  it  a  painful  fliock  but  did  not  deliroy  it.  Af- 
ter this  event,  fome  of  them  fay,  "  We  had  ho- 
pe^, that  he  fhould  have  redeemed  Ifrael,"  inti- 
mating, that  their  hope  was  ftaggered  by  his  un- 
expected death.  But  when  they  faw  him  rifen 
from  the  dead,  their  languilhing  hope  was  revi- 
ved ;  and  they  aiked  him,  "  Wilt  thou  at  this 
time  reftorc  again  the  kingdom,  to  Ifrael  ?"  He 
anlwered  them  in  a  manner,  which  rebuked  their 
enquiry,  but  did  not  v^holly  extinguifh  their  hope. 
"  It  is  not  for  you  to  know  the  times  and  feafons, 
which  the  father  hath  put  in  his  own  power  ;  but 
ye  fhall  receive  povv^er,  after  that  the  Holy  Ghoft 
is  come  upon  you,  and  ye  fliall  be  witnefles  unto 
me  in  Jerufalem,  in  Judea,  and  in  Samaria,  and 
unto  the  uttermoll  parts  of  the  earth."  "  When  he 
had  fpoken  thefe  things,  while  they  beheld,  he 
was  taken  up  from  them,  and  tranflated  beyond 
their  light."  Their  worldly  expectations  vvere 
now  at  an  end.  Their  Lord  was  gone — He  was 
gone  ;  and  they  were  to  foe  him  no  more.  Their 
hope,  fo  long  entertained,  and  now  fo  fuddcnly 
and  totally  difappointed,  fixed  their  attention  to 
theli'sot,  where  they  lail  had  fccn  him,  and  where 
he  had  vanilhed  from  their  light.  Their  gazing 
attitude  expreifed  thofe  ardent  wifties  which  fuc- 


Serm.  XIV.         afcending  Lord.  J97 

ceeded  to  their  late  flattering  expectations.  So  if 
your  moft  valuable  trcafure  fliould  be  irrecovera* 
bly  loft  in  the  deep,  difappointment  and  defpair 
would,  for  a  time,  fix  your  eyes  on  the  Ipot, 
where  you  fav/  it  link. 

2.  This  attitude  v/as  expreflive  of  affeSfion. 

When  we  take  leave  of  a  dear  friend,  who  is  go- 
ing from  us  to  return  no  more,  we  follow  l^iui 
with  our  eyes,  and  ftrive  to  catch  the  laft  diilant 
fight  of  him  ;  and  after  he  difappears,  ftill  we 
look — and  look — and  ftill  we  long  to  recover  one 
glimpfe  more  of  the  parting  object.  When  a  frien4 
is  dead,  we  infpe6t  and  handle  his  cold  remains  ; 
we  follow  him  to  the  grave  j  we  open  his  coftin 
to  take  one  view  more.  When  he  is  depofited  in 
the  earth,  we  look  again.  We  iigh,  we  weep  when 
the  falling  duft  covers  him  forever  from  our  fight. 
We  take  a  mourniul  pleafure  in  vifiting  the  ground 
where  he  lies,  and  in  reading  over  and  over  tl^e 
dear  name  infcribed  on  his  monument. 

Similar  were  the  fenfations  of  the  difciples,  when 
they  looked  at  their  afcending  Lord,  and  gazed  up 
into  heaven  after  his  difappearance.  They  had,  for 
years  been  his  conftant  attendants  ;  often  had 
they  been  charmed  with  his  convtrfation,  and  en- 
raptured with  his  devotion ;  often  hr.d  they 
received  from  him  favors,  which  no  other 
friend  could  give,  and  had  feen  him  perform  fuch 
works,  as  convinced  them,  that  God  was  with 
him.  He  was  now  parted  from  them.  ISIo  more 
Ihould  they  hear  from  his  lips  thofe  divine  inftruc- 
tions  which  had  been  fo  pleaiing  ;  thofe  fweet  con- 
folations  Vv'hich  had  been  fo  refrefiiing ;  thofe 
ardent  prayers  which  had  been  fo  enlivening. 
They  remembered,  hov/  their  hearts  had  burned 
Mdthin  them,  v/hen  they  heard  iiim  fpeak  as  never 
man  fpakc,  and  pray  as  never  v.rxn  prayed.  No 
wonder,  that  they  looked  at  hiai  ftedfaftly  as  he 


i9"8  The  Difcipks  gazing  after  their 

afcended  ;  and  that  they  ftill  flood  gazing  after  he 
^vas  gone  from  their  fight. 

3.  This  attitude  exprelTed  amazement. 

Never  had  they  witneffed  fuch  a  fcene  as  they 
now  beheld  in  Bethany,     Here  were   affembled 
more  than  five  hundred  brethren  to  fee  Jefus  for 
the  laft  time.     Hither  the  Lord  had  called  his  par- 
ticular difciples,  whom  he  defigned  to  be  his  apof- 
tles  and  witneffes.     Here  he  talked  with  them,  re- 
newed former  promifes,  gave  frefli  affurances  olFhis 
prefence,  prayed  over  them,  bleffed  them,  and  took 
an  affectionate  leave  of  them.    While  he  was  fpeak- 
ing,  he  rofe  from  the  earth.     As  he  rofe,  words  of 
kindnefs  and  love  dropped  from  his  lips,  and  melt- 
ed into  their  ears    His  body,  which  had  been  like 
other  human  bodies,  was  now  fuddenly  changed 
into  a  glorious  body,  like  that  which  had  before 
appeared  on  the  mount  at  the  transfiguration  ;  or 
iike  that  which  John  afterward  faw  in  vifion,  and 
which  he  thus  defcribes  :  *'  His  countenance  was 
as  the  fun,  his  eyes  as  flames  of  fire,  his  head  white 
as  fnow,  and  his  feet  as  burning  brafs."     In  this 
wonderful  form  they  faw  him  gently  afcending, 
iike  a  dove,  toward  heaven,  until  a  cloud  inter- 
vened— the    fame    cloud    which    overfhadowed 
the    mount,  and   which   Peter   calls   the  excel- 
lent glory.     This  bright  and  glorious  cloud  re- 
ceived him  and  afcended  with  him  ;  and  they  be- 
held, until  the  wonderful  fcene  was  by  diftance  lofl 
to  their  admiring  eyes.     If  the  fcene  exhibited  on 
the  mount  was  fo  overwhelming,  that  the  difciples 
fell  on  their  faces,  and  were  fore  afraid  5  no  won- 
der that  this  more  grand  and  glorious  fcence  in 
Bethany  fhould  fo  amaze  them,  that  they  flood, 
for  a  time  gazing  up  into  heaven,  unable  to  re- 
cover themfelves,  or  to  know  where  they  were,  or 
what  they  were  looking  after,   until  they  were 
brought  to  their  rccollcdion  by  the  fpeech  of  the 


Serm.  XIV.  afeending  Lord.  ig,g 

angels,  addrefling  them  in  human  voice.  *'  Why 
ftand  ye  gazing  up  into  heaven  ?  This  fame  Jefus 
whom  ye  have  feen  go  up  into  heaven,  (hall  fo 
come  in  like  manner,  as  ye  have  feen  him  go  into 
heaven," 

This  expo/filiation  of  the   angels,  we  are  now, 
fecondly,  to  conlider. 

The  angels  here  remind  the  difciples,  that  though 
Jefus  was  gone  from  their  fight,  yet  he  ftill  lived 
in  heaven  to  carry  on  that  gracious  work,  which 
he  had  begun  on  earth  j  and  that  from  this  time, 
they  were  to  fee  him,  not  with  the  bodily  eyes, 
which  were  now  gazing  after  him,  but  with  the 
eyes  of  their  faith,  which,  through  the  medium 
of  his  promifes,  might  ftill-  difcern  him  in  his  in- 
vifible  ftate,  with  the  fame  organ,  and  through  the 
fame  medium  ive  are  to  view  him.  We  have  not 
the  privilege,  which  they  had,  to  fee  him  in  the 
flefli ;  but  we  may  fee  him  by  faith,  as  eafily  as  they 
could.  It  was  but  for  a  fhort  time,  that  they  en- 
joyed perfonal  intercourfe  with  him  ;  and  the 
chief  benefit  of  this  intercour{e  was  to  lay  a  foun- 
dation for  their  faith.  What  they  faw  and  heard, 
while  he  was  with  them  was  the  ground  of  that 
faith  by  which  they  held  a  correfpondence  with 
him,  after  he  was  gone.  And  it  is  alfo  the  ground 
of  our  faith  in  him,  and  communion  with  him  now. 
St.  John  fays,  "  That  which  we  have  feen  and 
heard,  declare  we  unto  you,  that  ye  alfo  may  have 
fellowfhip  with  us  ;  and  truly  our  fellowfhip  is 
with  the  Father,  and  with  his  Son  Jefus  Chrift.** 
The  fight  which  the  difciples  had  of  their  Lord  af- 
eending in  his  glory,  was  a  fuitable  mean  to  confirm 
and  enliven  their  faith.  But  if  in  gazing  at  this 
wonderful  fcene,  they  had  been  fo  long  detained 
and  fo  wholly  abforbed,  as  to  loofe  their  fpiritual 
views  of  Chrift,  its  end  would  have  been  defeated. 
The  word  and  ordinances  of  Chrift  are  means  to 


(kb  The  Difcipies  gdz'mg  after  iheif 

lead  our  thoughts  to  him,  and  aflift  our  coiiverf€ 
'With  him.  But  we  muft  remember,  that  hearing 
his  word,  and  attending  on  his  ordinances,  are  no 
farther  acceptable  to  him,  and  ufeful  to  us,  thaii 
they  awaken  in  us  thofe  cxercifes  of  faith  and  love, 
which  will  excite  us  to  the  active  difcharge  of  all 
religious  duties. 

It  will  be  proper  for  us  particularly  to  confider, 
"t^^hat  views  of  Chrift  we  fliould  have  in  the  con- 
templation of  his  afcenfion  into  heaven. 

I.  Chrift  warned  his  difciples,  that  he  would  go 
to  him  who  fent  him^  Becaufe  he  faid  this,  theif 
hearts  were  filled  with  forrow.  To  confole  thenv 
in  their  forrow,  he  affured  them,  that  when  he 
went  to  the  father,  he  fhould  be  glorified  with 
the  glory  which  he  had  before  the  world  was. 
flence  he  fays,  "  If  ye  loved  me,  ye  would  re- 
joice, becaufe  I  faid,  I  go  to  the  father."  "  1  go 
away,  but  my  peace  I  leave  with  you.  Let  not 
your  heart  be  troubled,  neither  let  it  be  afraid.'* 

At  the  afcenfion  they  faw  his  glory  begun  ;  and 
hence  might  conclude,  that  the  glory  foretold 
tv^ould  be  completed.  "  Becaufe  Jefus  humbled 
himfelf  and  became  obedient  to  the  death  of  the 
crois,  therefore  God  highly  exalted  him,  and 
gave  him  a  name  above  every  name.**  And  if 
the  Saviour  has  been  honoured  and  rewarded  for 
all  that  he  has  done  and  fuffered  in  our  behalf,  we 
ftiay  reft  in  the  full  affurance,  that  through  him 
our  works  of  faith,  and  labours  of  love  will  be 
gracioufly  accepted.  And  in  his  name  we  may 
come  to  God  with  all  confidence  for  prefent  par- 
don and  future  falvation.  Had  Chrift  been  left 
in  the  grave,  our  faith  and  hope  muft  have  been 
buried  with  him.  But  becaufe  he  lives,  we  fliall 
live  alfo.  Our  life  is  hidden  with  Chrift  in  God, 
and  when  he  fliall  appear,  we  fhall  appear  witK 
him  in  glory. 


iSenii.  XIV.        afcending  Lord,  2or 

2.  Chrift  told  his  difciples,  that  he  was  going 
to  prepare  a  place  for  them  in  his  father's  houfe  ; 
and  that  he  would  come  again  and  receive  them  to 
himfelf.  When  they  faw  him  taken  up  into  hea- 
ven, they  were  naturally  reminded  of  the  glori- 
ous manlions  in  God's  houfe,  into  which  they 
might,  one  day,  be  received.  And  it  became  them 
jiot  to  ftand  gazing  into  heaven,  but  rather  to 
feek  a  practical  preparation  for  it,  and  to  afcertain 
their  title  to  it.  "  We  are  begotten  to  a  lively 
hope  by  the  refurreclion  of  Chrift  from  the  dead. 
And  if  we  be  rifen  with  Chrift,  let  us  feek  the 
things,  which  are  above,  where  Chrift  fitteth  on 
the  right  hand  of  God.  Let  us  fet  our  affeclion  on 
things  above,  and  not  on  things  on  the  earth." 
To  gaze  at  heaven  is  one  thing  ;  to  prepare  for 
heaven  is  another.  The  contemplation  of  hea- 
venly glory  is  ufeful  only  as  a  mean  to  draw  our 
affeftion  to  it,  and  quicken  our  preparation  for  it. 
When  we  think  of  heaven,  let  us  think  of' the 
qualifications  neceiTary  for  admifiion  into  it. 
"  BleflTed  are  the  pure  in  heart,  for  theirs  is  the 
kingdom  of  God."  Notliing  can  enter  thither, 
which  defiles,  or  works  abomination."  Let  us 
examine  ourfelves,  whether  we  poflefs  the  temper 
requilite  for  entering  into  fo  pure  a  place,  and  for 
affociating  with  fuch  holy  company,  as  will  be 
found  there.  Let  us  call  up  our  refolutions  a- 
gainft  all  iin,  and  fix  our  purpofes  for  a  humble- 
walk  with  God,  that  we  may  now  enjoy  heaven 
in  hope,  and  may  hereafter  pofiefs  it  in  reality. 

%.  Before  Chrift  went  away,  he  taught  his  dif- 
ciples, what  they  might  expecl  from  him  after  he 
was  gone.  "  I  go  to  tlie  Father  ;  and  whatfoever 
ye  fliall  afk  in  my  name,  I  will  do  it  for  you,  that 
the  Father  may  be  glorified  in  the  Son.  If  ye  fhall 
aik  any  thing  in  my  name,  I  will  do  it." 
Vol.  V.         '  Kb 


let  The  Difclples  gazing  after  ihsir 

When  they  faw  their  Lord  afcend,  forrow  fil- 
led their  hearts  ;  but  the  recollection  of  this  pro^ 
mife,  that  he  would  be  their  advocate  with  the 
Father,  might  reafonably  turn  their  forrow  into 
joy.  It  was,  on  this  account,  expedient  for  thetn, 
that  he  ftiould  g6  away. 

It  is  a  comfort  to  humble  chriftians,  in  all  their 
approaches  to  God,  that  ^efus,  who  is  the  propi-* 
tiation  for  their  fins,  lives  in  heaven  to  make  ih- 
tercefiion  for  them.     We  think  it  a  privilege  ta 
have  pious  interceflbrs  on  earth  ;  for  the  prayers 
of  the  righteous  avail  much.     But  a  mucb  great- 
er privilege  is  it  to  have  an  advocate  in  heaven, 
eipecially  fuch  an  advocate  as  Chrift.     He  is  near 
to  us — near  in  relation  ;  for  he  has  taken  part  of 
our  flefh  and  blood,  and  is  not  afhamed  to  call  us 
brethren — near  fen  affedion  ;  for  he  has  been  tempt- 
ed as  we  are,  and  can  be  touched  with  the  feel- 
ing of  our  infirmities.     He  can  therefore  pray  for 
us  with  the  earnefinefs  of  an  experienced  friend. 
He  can  pray  with  fuccefs  j  for  he  is  near  to*  God. 
He,  as  God's  beloved  fon,  dwells  in  his  bofom, 
and  God  hears  him  always.     He  bas.  powerful  ar- 
guments to  urge  in  our  behalf.     He  can  plead 
his  own  purchafe  ;  and  God's  approbation  of  him 
in  his  work,  and  promife  to  him  grounded  on  his 
fulfilling  this  work.     This  is  the  Father's  promife 
to  the  fon,  "  That  he  (hall  fee  of  the  travail  of  his 
foul,  and  be  fatisiied  ;  by  the  knowledge  of  him 
Ihall  many  be  juftilied,  becaufe  he  hath  poured  out 
his  foul  unto   death,  and  made  interceffion  for 
rranfgreiTors."     In  conlideration  of  Chrift's  con- 
tinual and  prevailing  interceffion,  the  apoftle  ex- 
horts us  to  "  come  boldly  to  the  throne  of  grace, 
that  we  may  obtain  mercy  and  find  grace  to  help 
iixi  time  of  need." 


Serm.  XIV.  afcending  Lord.  2C3 

4.  When  Chrift  dwelt  on  earth,  he  promifed 
his  difciples,  that,  "  if  he  went  away,  he  would 
fend  them  the  comforter,  even  the  fpirit  of  truth, 
who  fliould  abide  with  them  forever.*'  His  glori- 
ous afcent  to  heaven  ought  to  have  reminded 
them,  and  now  to  remind  us,  of  that  precious 
promife,  by  which  the  comforts  and  afliflances  of 
the  fpirit  are  fecured  to  the  faithful. 

The  humble  chriftian  feels  his  infuiEciency  to 
the  duties  and  trials  to  which  he  is  called.  But 
he  is  ftrong  in  the  grace  that  is  in  Chrift  Jefus. 
He  lives  on  this  promife,  "  My  grace  is  fufficient 
for  thee.**  When  his  faith  follows  Jefus  to  heav- 
en, it  looks  earneftly  and  ftedfaftly  to  him  for  the 
fupply  of  the  fpirit.  Confcious  of  his  own  weak- 
nefs,  he  adopts  for  himfelf  Paul's  prayer  for  the 
Ephefians,  that "  God  would  grant  them  accor- 
ding to  the  riches  of  his  glory  to  be  ftrengthened 
with  might  by  his  fpirit  in  the  inner  man  ;  that 
Chrift  might  dwell  in  their  hearts  by  faith  ;  and 
that,  being  rooted  and  grounded  in  love,  they 
might  be  able  to  comprehend  with  all  faints  what 
is  the  length  and  breadth  and  depth  and  height, 
and  to  know  the  love  of  Chrift,  which  pafleth 
knowledge,  and  might  be  filled  with  all  the  ful- 
nefs  of  God.*' 

5.  The  angels  exprefsly  direct  the  difciples  to 
regard  the  afcenfion  of  Chrift,  as  an  evidence  of 
his  fecond  coming.  "  This  fame  Jefus,  who  is  ta- 
ken up  from  you  into  heaven,  fhall  fo  in  like  man- 
ner come,  as  ye  have  feen   him  go  into  heaven." 

"  As  Jefus  was  once  offered  to  bear  the  fm  of 
many,  fo  to  them  who  look  for  him  he  fhall  ap. 
pear  a  fecond  time  without  fm  unto  falvation." 

Jefus  taught  his  difciples,  that  as  God  had  ap- 
pointed a  time  for  the  general  judgment  of  the 
world,  fo  he  had  committed  the  adminiftratio.u 


204  T^^^  Difciples  ga,zing  after  their 

of  this  judgment  to  him  Vvho  was  the  fon  of  man. 
This  great  and  folemii  doclrine  now  received  new 
confirmation  by  Chrift's  rclunection  from  the 
dead  and  afceniion  into  heaven.  The  apoftle  fays. 
*'  God  hath  appointed  a  day,  in  which  he  will 
judge  the  world  in  righteoufnefs,  by  that  man 
whom  he  hath  ordained,  whereof  he  hath  given 
affurance  unto  all  men,  in  that  he  hath  raifed  him 
from  the  dead." 

When  the  difciples  law  their  Lord  afcending  in 
his  glory,  how  naturally  might  his  former  decla- 
rations relative  to  his  coming  to  judgment,  fill 
their  minds  } 

The  angels  fay,  "  This  fame  Jefus  ftiall  come.'^ 
Jefuswas  Godmanifeftin  the  flefh.  He  afcended 
in  the  fame  body  in  which  he  appeared  on  earth. 
And  in  the  fame  body  will  he  come  to  judgment. 
The  judgment  is  committed  to  him,  becaufe  he  is 
the  fon  of  man.  The  general  refurrection  will  pre- 
cede the  judgment,  that  the  dead  may  be  judged 
as  men  in  the  flefh  ;  and  Jefus  will  defcend  from 
heaven  with  his  real  body,  that  he  may  lit  to 
judge  them  as  a  man  in  the  fiefli.  "  When  he  Ihall 
come  in  the  clouds  of  heaven,  every  eye  fliall  fee 
him.'*  The  judgment,  of  which  Ohrift  fo  often 
fpeaks,  is  not  a  figurative  and  imaginary  fcene  j 
it  will  be  a  real,  fenfible  tranfaclion. 

If  we  are  to  be  judged  by  Chrift,  certainly  we 
need  not  fear  any  undue  rigor  or  unreafonable  fe- 
verity.  The  Judge  is  a  partaker  of  our  nature  ; 
he  was  made,  though  without  fin,  yet  in  the 
likenefs  of  our  finful  flefh  ;  he  has  experienced 
our  infirmities,  and  been  tempted  as  we  are.  He 
will  know  what  allowance  to  make  for  our  temp- 
tations and  infirmities.  He  will  feel  no  prejudice 
againft  us.  He  v^'ill  accept  the  fmcerity  of  the 
heart  and  the  willingnefs  of  the  fpirit,  even  though 


Serm.  XIV.  afcending  Lord.  205 

there  have  been  great  failings  through  the  weak- 
nefs  of  the  flefli.  We  have  nothing  to  fear  from 
the  ftern  fovereignty  of  the  Judge  ;  our  only  dan- 
ger is  from  the  intractable  perverfenefs  of  our  owm 
hearts.  If  our  hearts  condemn  us  not,  we  may 
have  confidence  in  the  day  of  judgment  ;  for  every 
man  will  be  accepted  according  to  that  he  hath, 
and  not  accordino;  to  that  he  hath  not.  More  or 
lefs  will  be  required  of  every  one,  according  as 
more  or  lefs  has  been  committed  to  him.  The 
judgment  will  be  fuch  a  full  revelation  of  God's 
risfhteoufnefs  in  the  diftribution  of  rewards  and 
punilhments,  that  every  mouth  will  be  ftopped, 
and  all  who  are  condemned  will  fee  themfelves 
guilty  before  God.  If  our  hearts  now  condemn 
us,  let  us  remember,  "  God  is  greater  than  our 
hearts,  and  knoweth  all  things." 

The  angels  fay,  "  This  Jefus  will  come^'  flgni- 
fying,  that  the  judgment  will  be  held  near  the 
confines  of  this  world.  This  the  apoftle  more  exr 
plicitly  teaches.  "  The  Lord  himfelf  fhall  de- 
fcend  from  heaven  ;  the  dead  in  Chrift  fliall  be 
raifed,  and  at  the  fame  moment  they  who  are  a- 
live  fhall  be  changed  ;  and  they  fliall  be  caught  up 
together  in  the  clouds  to  meet  the  Lord  in  the 
air/*  This  world,  which  has  been  the  place  of 
human  probation,  will  be  the  fcene  of  the  final 
judgment.  When  the  trial  ihall  be  finifhed,  and 
the  fentence  pafled,  then  the  oppolite  chara(5lers 
fhall  go  away,  the  one  to  everlailing  punifliment, 
the  other  to  life  eternal. 

The  angels  farther  fay,  "  Jefus  fliall  fo  come, 
in  like  manner  as  ye  have  feen  him  go  into  heaven.'* 
He  went  up  to  heaven  in  a  glorious  manner  j  his 
body  was  changed  to  a  fpiritual  body  ;  he  was 
attended  with  miniftering  angels ;  a  bright  cloud 
received  him,  and  carried  him  beyond  the  fight 


ffoS  The  D:fciples  gazing  cfier  their 

of  gazing  mortals.  When  lie  defcends  to  judg- 
ment, he  will  come  in  a  cloud,  furrounded  with 
the  glory  of  his  Father,  and  attended  with  an  in- 
numerable hoftof  angels  ;  he  will  feat  himfelf  on 
his  throne,  and  call  the  nations  before  him  ;  he 
will  feparate  the  righteous  from  the  wicked  with 
as  much  exadlnefs,  as  a  fhepherd  divides  his  flieep 
from  the  goats  ;  the  former  he  will  admit  to  the 
kingdom  prepared  for  them,  and  will  doom  the 
latter  to  the  place  of  punifliment  originally  de« 
figned  for  the  devil  and  his  angels. 

The  final  judgment  of  the  world  is  the  moft 
folemn  and  momentous  event,  that  we  have  ever 
heard  of,  as  paft,  or  to  come.  Nothing  has  yet 
occurred  fince  the  world  began,  and  nothing  ever 
will  occur,  while  time  fhall  laft,  which  can  in  any 
meafure  equal  this,  in  grandeur  or  importance. 
The  reality  of  fuch  an  event  the  fcripture  has  af- 
firmed on  divine  authority,  and  proved  by  un- 
gainfayable  arguments.  The  majefty  of  the  fcene 
it  has  defcribed,  not  with  the  ftudied  figures  of 
rhetoric,  but  with  the  moft  natural  and  affefting 
iimplicity  of  plain  language.  Defcription  can  bor- 
row no  images  from  nature  to  exalt  the  fcene  ; 
for  in  all  nature  there  is  nothing. fo  grand  and 
folemn,  as  the  fcene  itfelf.  The  plainell  and  fim- 
pleft  defcription  is  tlie  mofl  impreflive  ;  and  it  is 
this  kind  of  defcription,  which  the  fcripture  has 
chofen. 

If  you  would  rnife  in  your  minds  the  moft  af- 
fefting  and  influential  apprehenfions,  of  the 
judgment,  go,  read  your  bible  j  and  attend  to 
what  you  read.  When  you  have  clofed  the  book 
and  laid  it  by,  compofe  your  minds  to  contem- 
plate and  apply  wliat  you  have  read.  Think  on 
the  majefty  of  the  judge  from  heaven,  the  fplen- 
dor  of  his  throne  in  the  iky,  the  myriads  of  at- 


Serm.  XIV.  afcending  Lord*  iof 

tending  angels,  the  opening  of  the  graves  on  ev- 
ery fide,  and  the  rifing  of  tiie  dead  all  around 
you — Think  on  the  amazing  ailembly  which  will 
be  gathered  before  the  throne — an  affembly  con- 
fifting  of  all  who  have  ever  lived,  and  fhall  have 
lived  on  earth,  from  the  firft  to  the  laft  ftep  in  the 
human  fucceffion.  Conceive  in  your  minds  the 
ferene  pleafurc,  which  will  fmik  in  the  faces  of 
fome  ;  and  the  horror  and  a^onifhment,  which 
will  be  depided  in  the  countenances  of  others. 
Contemplate  the  ftriftnefs  and  equity  with  which 
the  characters  of  men  wiil  be  examined,  and  the 
juftice  and  impartiality  with  which  the  different 
iffues  will  be  decided.  Attend  to  the  folemn  fen- 
tence  by  which  fome  will  be  called  up  to  eternal 
glory,  and  others  doomed  to  blaeknefs  of  dark- 
nefs  for  ever.  Hear  the  triumphant  fongs  of  the 
former,  and  the  hideous  lamentations  of  the  lat- 
ter. View  the  heavens  pafilng  away  with  dread- 
ful noife,  the  elements  melting  with  fervent  heat, 
the  earth  all  in  flames,  and  nature  rulhing  to  fi- 
nal diffolution.  And  will  you  not  be  amazed  at 
the  fcene  ? — But  after  all  that  you  can  imagine, 
the  moft  affecting  circumftanee  ftill  remains  to  be 
fuggefted  ;  you  yourfelves  will  be  perfonally  pre- 
fent,  and  deeply  concerned  in  the  judgment  ;  and 
you  will  then  hear  your  everlalling  condition 
det«ermined. 

"  Seeing,  then,  we  look  for  fuch  things,  what 
manner  of  perfons  ought  we  to  be  in  all  holy  con- 
verfation  and  godlinefs,  looking  for,  and  hafling 
unto  the  coming  of  the  day  of  the  Lord  ?  Let 
us  be  diligent,  that  we  may  be  found  of  him  in 
peace,  without  fpot  and  bUmclefs." 

Our  fubjedl  teaches  us  with  what  meditations 
and  affe^ions  we  fliould  approach  the  table  of  the 
Lord,  which  is  now  fpread  before  us.'* 


lo8  The  Difciples  gazing  after  their 

Here  is  exhibited  to  us  that  wonderful  Saviouf  ^ 
■Who  once  dwelt  on  earth-^-fuftered  death  for  our 
fins — ^w^as  laid  in  the  grave — rofe  from  thence  and 
afcended  to  glory-olives  to  make  interceflion  for 
us,  and  to  difpenfe  fupplies  of  grace  to  us — -and 
^vill  hereafter  come  to  judge  the  world  in  right- 
eoufnefs^to  punilli  the  wicked  with  everlafting  de- 
ftru.flion»iJiSir  his  prcfance,  but  to  be  glorified  in 
the  faintSj  and  to  be  admired  in  all  them  who  be* 
lieve. 

When  we  come  to  this  table,  we  are  not  mere- 
ly to  gaze  at  the  fcene  exhibited  before  us,  or  to 
partake  of  the  elements  prefented  to  us.  This 
will  be  no  better,  than  if  the  difciples  had  ftood 
gazing  up  into  heaven,  without  thinking  of  the 
ends,  for  which  their  Lord  had  afcended  thither. 
While  we  fit  at  the  table,  we  are  to  exercife  faith 
and  love  toward  the  Saviour,  who  is  here  repre- 
fented  to  us.  His  death  muft  imprefs  us  with  a 
fenfe  of  the  evil  of  our  fins,  and  awaken  in  us 
new  refolutions  againft  them.  His  afcenfion  muft 
raife  our  afFedions  to  that  world  whither  he  is 
gone.  His  intercefiion  muft  encourage  us  to  draw 
near  to  God  in  his  name.  His  promifes  of  the 
fpirit  muft  animate  us  in  all  the  labours  and  con- 
Aids  of  the  chriftian  life.  His  coming  to  judg- 
ment muft  excite  our  diligence  in  every  good 
work,  that  we  may  be  found  to  honour  and  glo- 
fy,  when  he  comes. 

What  benefit  could  the  difciples  derive  from  ga- 
zing into  heaven,  unlefs  by  faith  they  looked  to  Je- 
fus,  who  was  there  ?  As  little  benefit  Ihall  we  derive 
from  fitting  at  this  table,  unlefs  we  here  behold  by 
faith  a  dying,  rifing,  afcending,  and  interceding 
Saviour.  Looking  at  the  table  and  eating  the 
bread  and  drinking  the  wine  upon  it,  without 
any  fpiritual  views  of  Chrift,  and  friendly  affed:- 


Serm.  XIV.  afcending  Lord,  ^09 

tions  to  one  another,  is  no  better  than  gazing  at 
the  fky.  Let  us  therefore,  in  the  ordinance  be- 
fore us,  draw  near  to  Chrift  with  true  hearts  in 
the  full  affurance  of  faith,  keep  the  feaft  v/ith  fin- 
cerity  and  truth,  eat  and  drink  together  with 
brotherly  love,  and  walk  worthy  of  him,  who 
has  called  us  to  his  kingdom  and  glory. 


Vol.  V. 


SERMON  XV. 


>0*<SS>'*0< 


The  Rainbow  around  the  Throne^ 


A  Communion  Sermon. 

REVELATION  iv.,3. 

And  there  was  a  Rainbow  round  about  the  Throne,  in  fight  like  unto  ati' 
emerald. 


G. 


"OD  is  a  fpirit  pure  and  immenfe,  invifi- 
ble  to  human  eye,  and  incomprehenlible  to  hu- 
man thought.  But  he  condefcends  to  exhibit 
himfelf  to  us  by  fuch  figurative  expreflions  and 
fenfible  emblems,  as  may  give  us  fome  faint  ap- 
prehenfions  of  his  perfections  and  glories,  and 
awaken  in  us  fuch  fentiments  and  regards,  as  are 
correfpondent  to  his  charafter.  To  denote  his 
knowledge,  wifdom,  power  and  goodnefs,  the 
fcripture  afcribes  to  him  human  faculties  and  af- 
feftions.  To  denote  his  fovereign  dominion,  it 
reprefents  him  as  feated  on  a  throne,  and  there 
attended  by  his  minifters  of  ftate.  To  denote  the 
glory  of  hi^  dominion,  it  defcribes  this  throne  as 
placed  in  the  heavens,  and  encompaffed  with  a 


Serm.  XV.  The  Rainbow  around  the  Throne.  2 1 1 

rainbow.     John  fays,  "  I  was  in  the  fpirit  ;   and 
behold,  a  throne  was  fet  in  heaven,  and  one  fat 
upon  the  throne.     And  he  that  fat  upon  it  was 
to  look  upon  like  a  jafper,  and  a  fardine   ftone, 
and  there  was  a  rainbow  round  about  the  throne, 
in   light  like  unto  an  emerald."     In  thefe  names 
there  is  an  allulion  to  the  precious  ftones,  which 
the  eaftern  princes  wore  in  their  crowns  and  gar- 
ments, when  they  appeared  in  their  higheft  gran- 
deur and  magnificence.     The  rainbow  about  the 
throne  is   an  allufion  to  the  token  of  God's  cov- 
enant with  Noah,  and  with  all  flefli,    that  the 
world  Ihould  not  be  drowned  by  a  fecond  del- 
uge.    After  the  patriarch's  deliverance  from  the 
flood,  God  faid  to  him  and  to  his  fons,  "  I  will 
eftablifli   my   covenant   with   you,  neither   Ihall 
there  be  any  more   a  flood  to  deftroy  the  earth. 
And  this  fliall  be  a  token  of  my  covenant,  I  do 
fet  my  bow  in  the  cloud,  and  it  fliall  be  a  token 
of  my  covenant  between  me  and  the  earth  j  and 
it  fliall  come  to  pafs,  when  I  bring  a  cloud  over 
the  earth,  that  the  bow  fliall  be  feen  in  the  cloud, 
and  I  will  remember  my  covenant.'*     John,  in  a 
vilion,  fees  the  throne  of  God  furrounded  with 
the  rainbow,  the  ancient  token  of  his  mercy  to  a 
guilty  world.     This  figurative  reprelentation  de- 
notes, that   God's  government  is  fl:ill   a  govern- 
ment of  grace  and  mercy,  as  well  as  of  majefl:y 
and  power. 

The  emblem  here  exhibited  may  ufefuUy  em- 
ploy our  prefent  meditations. 

I.  God's  being  feated  on  a  throne  in  the  heavens 
denotes  his  fupreme  and  univerfal  government 
over  his  creatures,  and  his  perfect  knowledge  of 
all  things,  which  are  done  by  them,  or  take  place 
among  them. 

*'  The  Lord  is  in  the  heavens,  he  hath  done 


212  The  Rainbow  around 

whatfoever  he  pleafed.  The  Lord  is  in  his  holy 
temple,  his  throne  is  in  heaven.  His  eyes  behold, 
and  his  eyelids  try  the  children  of  men.  The 
Lord  trieth  the  righteous,  but  the  wicked  his  foul 
hateth.  On  the  wicked  he  will  rain  an  horrible 
tempeft,  but  his  countenance  beholdeth  the  up- 
right.*' 

As  God  made  the  world,  and  all  creatures  in 
it,  fo  he  continually  upholds  them  by  the  word 
of  his  power.  A  creature  can  no  more  preferve, 
than  it  could  originate  its  own  exiftence.  God*s 
government  is  univerfal  ;  for  every  particular  be- 
ing is  as  dependent  on  him,  as  the  creation  in  gen- 
eral. 

His  government  extends  to  moral,  as  well  as  to 
animate  and  inanimate  creatures.  He  treats  all 
beings  agreeably  to  the  natures,  which  he  has 
given  them.  He  has  made  men  capable  of  a  mor- 
al conduct,  and  he  exercifes  over  them  a  moral 
government,  and  will  finally  judge  them,  as  mor- 
al beings,  according  to  their  works.  Innocent 
beings,  that  they  may  be  entitled  to  his  accept- 
ance, muft  perfevere  in  their  innocence.  Such 
was  originally  the  character  of  man.  "  He  was 
made  upright."  Such  was  originally  the  condi- 
tion of  his  acceptance.  "  If  he  obeyed  God*s 
law,  he  was  to  live  by  it.'' 

But  for  fallen  and  guilty  man,  there  is  gra- 
cioufly  introduced  a  new  conftitution  adapted  to 
his  lapfed  and  impotent  condition.  Pardon,  im- 
mortality and  glory,  through  the  intervention  of 
a  mediator,  are  procured  for,  and  offered  to  this 
guilty  creature.  The  terms  on  which  he  becomes 
entitled  to  thefe  bleffmgs,  are  repentance  of  paft 
fms,  faith  in  the  appointed  redeemer,  and  a  life 
devoted  to  God  in  new  obedience.  We  are  to  be 
judged    according  to  this  coniHtution.     "  God 


Serm.  XV.  the  Throne,  213 

will  judge  the  fecrets  of  men  according  to  the 
gofpel — ax:cording  to  the  law  of  liberty.'*  Not 
perfect  innocence  and  finlefs  obedience,  but  fin- 
cere  repentance  and  heart-purifying  faith  are  now 
the  terms  of  our  admiflion  to  God's  eternal  fa- 
vour. 

God,  who  fits  on  his  throne,  knows  the  hearts 
of  all  men,  and  he  will  bring  every  work  into 
judgment  with  every  fecret  thing.  To  them 
who,  by  patient  continuance  in  well  doing,  feek 
for  glory,  he  will  render  eternal  life.  To  them 
who  obey  not  the  truth,  he  will  recompenfe  in* 
dignation  and  wrath. 

The  moral  government  of  God  is  juft  and  per- 
fect. Whatever  complaints  men  may  now  make 
againft  it,  the  time  is  coming  when  every  mouth 
will  be  ftopped.  God  will  reveal  his  righteoufnefs 
to  the  full  fatisfaclion  of  the  faints,  and  to  the 
utter  confufion  of  the  ungodly.  The  former  will 
admire  his  wifdom  and  grace  ;  the  latter  will  be 
filenced  under  a  convidion  of  his  holiness  and 
juilice. 

2.  John,  in  his  vifion,  had  a  view  of  the  glory 
of  God's  charafter,  exhibited  in  the  rainbow, 
which  furrounds  his  throne. 

The  rainbow,  which  is  one  of  the  moft  beauti- 
ful and  majeilic  phenomena  in  the  heavens,  is  apt- 
ly chofen  to  reprefent  the  glory  of  God.  The 
beauty  of  the  rainbow  is  the  aifemblage  of  all  the 
colours  in  nature,  in  a  foft,  but  fplendid  luflre. 
The  glory  ot  God  is  the  union  of  all  conceivable 
perfeclions  in  one  charader  ;  fuch  as  power,  wif- 
dom, goodnefs,  juftice,  truth  and  faithfulnefs. 
Thcfe  perfections,  like  the  colours  in  the  bow, 
blend  and  mingle  with  one  another. 

We  confider  the  perfections  of  God  feparately, 
for  our  narrow  minds  cannot  view  them  compre- 


214  ^^^  Rainbow  around 

henlively.  But  as  they  exift  in  his  nature,  they 
unite  ;  and  as  they  are  exercifed  in  his  govern- 
ment, they  co-operate.  His  power  is  directed  by 
wifdom,  and  his  wifdom  is  combined  with  good- 
nefs.  His  goodnefs  confults  the  happinefs  of  his 
creatures,  but  in  ways  confiftent  with  juftice. 
He  never  injures  one  of  his  creatures  to  promote 
the  intereft  of  another,  or  to  increafe  the  happi- 
nefs of  a  multitude.  To  many  he  gives  more 
than  they  could  claim  ;  but  from  none  does  he 
withhold  the  good,  to  which  they  arc  entitled. 
He  never  perverts  his  juftice,  violates  his  promife, 
or  departs  from  the  fettled  laws  of  his  moral  gov- 
ernment in  prejudice  to  fome,  or  in  partial  favour 
to  others.  He  inflicts  punifhment  on  irreclaima- 
ble offenders  ;  but  never  lays  on  them  more  than 
is  right.  And  in  punifliing  thefe,  he  has  kind 
and  benevolent  ends  towards  his  fubjeds  in  gene- 
ral. The  mifery  to  which  the  incorrigible  are 
doomed  in  the  future  world  is  doubtlefs  intended 
for  the  greater  happinefs  of  his  moral  fyftem.  In 
the  levereft  difpenfations  of  his  providence  in 
this  world,  goodnefs  operates,  and  happinefs  is 
promoted.  The  wicked  are  afflicted,  that  they 
may  awake  to  repentance,  and  efcape  the  mifery 
of  the  world  to  come.  The  godly  are  chaftifed 
for  their  profit,  that  they  may  be  made  partakers 
of  God's  holinefs  in  a  larger  meafure.  As  many 
as  he  loves,  he  rebukes  and  chaftens,  that  they 
may  be  zealous  and  repent. 

No  one  fingle  attribute,  if  taken  by  itfelf,  would 
be  glorious.  The  glory  of  his  character  confifts 
in  the  union  of  them  all.  Power  without  wifdom 
would  be  blind  cafual  force.  Wifdom  without 
juftice  and  goodnefs  would  be  artifice  and  craft. 
Juftice  without  goodnefs  would  be  rigour  and  fe- 
verity.     Goodnefs  without  juftice  would  be  tame- 


Serm.  XV.  the  Throne.  %i^ 

nefs.  But  all  thefe  attributes  united  form  a  com- 
plete, an  amiable,  a  glorious  charadler.  This 
character  is  the  beauty  of  holinefs — the  beauty  of 
the  Lord,  which  angels  admire,  which  faints  love 
to  contemplate,  and  in  which  they  will  ever  re- 
joice. 

It  was  the  defire  of  the  Pfalmift,  that  he  might 
dwell  in  the  houfe  of  the  Lord,  to  behold  his 
beauty,  to  fee  his  power  and  glory,  and  to  enquire 
at  his  temple. 

In  this  union  of  all  perfections,  God  appears  to 
be  a  worthy  objedt  of  prayer  and  praife,  of  hope 
and  love,  of  fubmiiTion  and  obedience.  On  him 
we  depend  for  all  that  we  want,  and  to  him  we 
may  go  with  all  our  requefts.  We  are  indebted 
to  him  for  all  that  we  enjoy,  and  to  him  we 
ihould  offer  the  facrifice  of  praife  continually. 
His  commands,  like  his  nature,  are  holy,  juft  and  , 
good,  requiring  nothing,  but  what  tends  to  hap- 
pinefs,  and  forbidding  nothing,  but  what  tends 
to  mifery  ;  and  to  them  we  may  fafely  yield  an 
implicit  and  unreferved  obedience.  His  eye  be- 
holds us  in  all  our  dangers  ;  his  mercy  pities  us 
in  all  our  afflictions  ;  his  prefence  furrounds  us 
wherever  we  dwell  ;  and  in  him  we  may  confi- 
dently truft  in  all  our  fears. 

How  happy  is  the  good  man,  interefted  in  the 
favour  of  fuch  a  being  ?  Rejoice  in  the  Lord,  ye 
righteous.  Let  all  the  upright  in  heart  Ihout  for 
joy.  No  evil  fliall  eventually  happen  to  the  juft  j 
no  real  good  will  be  withheld  from  them,  who 
walk  uprightly. 

But  let  linners  tremble  before  him.  The  God 
who  is  able  to  fave,  is  able  alfo  to  deftroy.  He 
who  is  merciful,  is  alfo  holy.  He  wha  loves  the 
righteous,  is  angry  with  the  wicked.  He  who 
forgives  the  penitent,  will  punifh  the  bold  tranf- 


iit&  The  ilainbow  around 

greflbrs.  Let  the  guilty  confider  their  dangef^ 
and  confider  alfo  their  hope.  Let  them  hear  the 
voice,  and  accept  the  call  of  mercy,  left  juftice 
arreft  them,  and  there  be  none  to  deliver. 

Some  may  perhaps  imagine,  that  God*s  charac- 
ter would  be  more  glorious,  if  no  punifliment 
were  denounced  againft  the  ungodly,  but  happi- 
nefs  enfured  to  all. 

But  would  his  kingdom  appear  more  honorable 
now,  if  there  were  in  it  nothing  but  vice  ?  Or 
would  heaven  feem  a  more  excellent  place,  if  they 
who  love  and  praclife  vice  were  admitted  into  it  ? 
Does  not  God  appear  more  amiable  as  a  holy  be* 
ing,  than  in  an  oppofite  character  ?  If  no  punifh- 
ment  were  threatened  to  linners,  would  not  wick- 
ednefs  more  abound  among  men,  and  fewer  be  fit 
to  enter  into  that  world,  where  nothing  enters 
that  defiles  ? 

If  moral  impurity  be  inconfiftent  with  human 
felicity,  and  with  the  glory  of  God's  kingdom, 
then  the  threatenings  denounced  againft  the  final- 
ly impenitent,  and  the  judgments  executed  now 
on  a  guilty  world,  are  wife  and  juft ;  for  they 
difplay  the  beauty  of  God*s  charader,  and  con- 
duce to  the  general  happinefs  of  his  moral  fub- 
je<5ts.  Do  you  think,  that  if  God's  charadler 
were  all  goodnefs  and  mercy,  without  holinefs  to 
reje<?t,  or  juftice  to  condemn  the  finner,  or  truth 
to  execute  his  threatenings,  it  would  be  more 
lovely  and  beautiful  ?  You  greatly  err.  Its  whole 
beauty  would  be  blotted  out,  like  the  beauty  of 
the  rainbow,  if  but  a  fingle  colour  remained. 

Who  are  they,  that  wifh  for  a  God  all  mercy, 
without  holinefs  and  truth  ?  They  are  the  fame, 
who  wifh  for  a  life  all  fin,  without  repentance 
and  virtue.  It  is  corruption  of  heart  and  con- 
fcioufnels  of  guilt,    which  make  men  wilh  to 


Serm.  XV.  the  throne^  ^if 

{)lace  God's  whole  glory  in  mercy  to  the  exclufion 
of  every  other  attribute.  But  let  God  be  true^ 
though  man  be  condemned  as  a  finner. 

3.  The  rainbow  around  God's  throne  is  an  em- 
blem of  the  grace  of  the  gofpel  difpenfation. 

The  bow  was  anciently  a  lign,  that  God  would 
often  fend  fhowers  to  refrefh  the  earth,  but 
would  no  more  fend  floods  to  drown  the  world. 
The  appearance  of  it  iri  heaven  denotes,  that  the 
throne  of  God  is  a  throne  of  grace.  Such  the 
apoftle  calls  it.  "  Let  us  come  boldly  to  the 
throne  of  grace,  that  we  may  obtain  mercy,  and 
find  grace  to  help  in  time  of  need." 

When  God  brought  in  a  flood  on  the  world  of 
the  ungodly,  he  faved  the  family  of  righteous 
Noah.  It  hence  appears,  that  he  knows  how  to 
deliver  the  godly  of  temptation,  and  how  to  re« 
ferve  the  unjuft  to  the  day  of  judgment  to  be 
puniflied. 

Though  the  waters  of  Noah  will  never  return 
to  cover  the  earih,  yet  judgments  of  different 
kinds  are  ftill  executed  on  guilty  nations,  and  a 
day  is  appointed  in  which  the  world  fhall  be  judg- 
ed in  righteoufnefs,  and  retribution  made  to  every 
man  according  to  his  works.  In  the  mean  time, 
God  has  placed  us  under  a  difpenfation  of  grace, 
which  offers  pardon  lo  the  penitent,  the  holy  fpir- 
it  to  to  the  humble,  and  eternal  life  to  them,  who 
patiently  feek  it.  He  exhibits  himfelf  on  a  throne 
with  an  emblem  of  mercy  to  invite  us  to  him, 
and  encourage  our  reliance  upon  him.  Thither 
we  may  go  in  the  name  of  Jefus  the  mediator  ; 
there  we  may  confefs  before  him  our  guilt  and 
corruption,  and  may  fupplicate  his  pardoning 
mercy  and  fandifying  grace  ;  there  we  may  plead 
our  impotence  and  mifery,  and  his  allfufficiency, 
and  boundlefs  goodnefs  j  there  we  may  fill  que 
Vol.  V.  Dd 


2i8  The  Rainbow  around 

mouths  with  arguments  drawn  from  his  love  m 
fending  his  fon  to  be  our  Saviour — from  the  facri- 
fice  which  this  Saviour  has  offered,  and  the  inter- 
ccffion  which  he  is  ftill  making  in  heaven — from 
the  promifes  contained  in  his  wordj,  the  mercy  he 
has  fhewn  to  others,  the  calls  he  has  fent  to  us, 
and  the  delires  he  has  awakened  in  us.  We  may 
^o  to  him  under  our  doubts  and  fears,  and  pray 
for  light  to  guide  us  and  ftrength  to  fupport  us. 
We  may  go  to  him  under  our  temptations  and 
dangers,'  and  feek  grace  for  our  fuccour  and  de- 
fence. We  may  go  to  him  in  feafons  of  afilidiion, 
and  tell  him  all  our  pains  and  forrows,  and  may 
plead  his  promifes  to  the  afflicted,  and  the  confo- 
lation  given  to  his  children  in  trials  like  ours. 

How  delightful  muft  be  a  view  of  this  throne 
to  humble,  and  believing  fouls  ?  They  behold  it, 
not  as  a  throne  of  judgment  furrounded  with  light- 
enings  and  flaming  fwords  to  punifh  the  guilty, 
but  as  a  throne  of  grace,  encompalfed  with  tlie 
foft  and  charming  colours  of  the  rainbow,  which 
betoken  mercy  to  pardon  the  guilty,  help  the  im- 
potent, comfort  the  afflicted,  fuccour  the  tempt- 
ed, and  fave  the  humble.  There  is  nothing  to 
terrify  and  affright  them  from  it  j  but  every  thing 
to  invite  and  allure  them  to  it. 

Yea,  even  finners,  awakened  ta  a  fenfe  of  guilt, 
may  there  fee  hope  of  deliverance  from  the  wrath 
to  come.  Thither  they  may  refort,  and  lay  hold 
on  offered  pardon.  From  this  nothing  will  ex- 
clude them  but  their  own  impenitence.  Let  them 
turn  to  God,  and,  however  great  is  their  guilt, 
he  will  have  mercy  on  them,  and  abundantly  par- 
don them.  But  if  they  hold  faft  their  iniquities 
and  refufe  to  return,  foon  the  throne  of  mercy 
will  to  them  be  a  throne  of  judgment  ;  the  rain- 
bow will  difappcar  from  their  eyes,  and  an  horri- 


Serm.  XV.  the  Throne.  219 

ble  tempeft  will  be  rained  on  their  heads.  Go,then, 
ye  linners,  repair  with  penitent  heart  and  fuppli- 
ant  voice  to  the  throne  of  God,  while  the  invit- 
ing emblem  of  mercy  furrounds  it. 

4.  The  rainbow  is  a  token  of  GiO^ % faithfulnefs 
to  his  covenant.  In  alluiion  to  its  appointment 
as  a  fign  of  God's  covenant  with  Noah,  John  fays, 
he  fawit  around  God's  throne  in  heaven. 

From  the  beginning  of  the  world  God  has  dealt 
with  men  in  the  way  of  a  covenant.  He  has 
promifed  them  bleffings,  to  be  beftowed  on  their 
performance  of  certain  conditions.  To  this  cove- 
nant he  has  always  annexed  fome  vifible  fymbol 
of  his  faithfulnefs.  To  our  Crft  parents  there  was 
an  implied  promife  of  immortality  on  condition 
of  abftinence  from  the  interdicled  fruit.  As  a  to- 
ken of  this  immortality  ftood  the  tree  of  life  in 
the  midft  of  the  garden  in  v»  hich  they  were  plac- 
ed. Alluding  to  this  John  fays,  "  BlelTed  are  they 
who  do  God's  commandments,  that  they  may 
have  right  to  the  tree  of  life,  which  is  in  the  midil 
of  the  paradife  of  God." 

After  the  apoflacy  there  was  the  promife  of  a 
Saviour,  who  by  his  own  death  fliould  redeem 
men  from  the  death  brought  into  the  world  by 
the  firft  tranfgreilion,  and  who  fliould  procure  for 
the  faithful  a  refurredion  to  a  glorious  immortal- 
ity. As  a  token  of  this  covenant,  facrilice  was 
inftituted.  The  coats  of  IkiDj  with  which  our 
progenitors,  after  their  lapfc,  were  cloathcd,  were 
doubtlefs  taken  from  bealis  (lain  for  facrilice  ;  for, 
as  flefli  was  not  then  permitted  vfor  food,  there 
could  be  no  purpofe,  but  facrifice,  for  which  beafts 
fliould  be  flain.  And  we  find,  that  the  fons  of 
Adam  brought,  one  the  fruit  of  his  field,  and  the 
other  the  firilling  of  his  flock,  an  offering  to  the 
Lord. 


220  The  Rainbow  around 

The  covenant  with  Noah  and  his  fons,  and  with 
all  flefli,  that  the  earth  fhould  not  again  be  depop- 
ulated by  a  flood,  was  confirmed  by  the  fign  of 
the  bow  in  the  cloud. 

When  God  renewed  the  covenant  of  grace  with 
Abraham  and  his  feed,  he  appointed  circumcifion 
as  its  feaL  To  this,  under  th  e  Mofaic  difpenfa- 
tion,  the  paffover  was  added.  In  the  place  of 
thofe  feals,  baptifm  and  the  Lord*s  fupper  are  in- 
ftituted  under  the  Chriftian  difpenfation.  Thefe 
refer  to  the  blood  of  Chrift,  called  "  the  blood 
of  the  covenant  ;"  and  to  the  fanftifying  grace 
of  the  fpirit,  called  "  the  wafhing  of  regenera- 
tion, and  the  renewing  of  the  holy  ghoft,  which 
is  ftied  on  us  through  Chrift.**  The  defign  of 
thefe  inftitutions  is,  that  we  may  remember  God's 
gracious  promife,  and  his  faithfulnefs  to  perform  it. 

God  fays  to  Noah,  "  when  I  bring  a  cloud  over 
the  earth,  I  will  fet  my  bow  in  the  cloud,  and  I 
will  remember  my  covenant."  This  was  an  inti- 
mation to  the  patriarch  and  his  fons,  that,  when 
they  faw  the  bow,  they  Ihould  remember  God's 
promife,  and  believe  the  fulfilment  of  it. 

Senfible  fymbols  arc  intended,  not  to  remind 
God,  but  to  remind  v.s,  of  his  holy  covenant. 
When  John  fays,  he  faw  a  rainbow  round  about 
God's  throne,  he  fignifies,  that  God  is  faithful  to 
his  word,  and  remembers  the  mercy  which  he 
has  promifed. 

The  covenant  of  God  with  men  is  founded  in 
the  blood  of  Chrift.  This  has  procured  all  the 
TDkflings,  which  the  covenant  contains.  The  in- 
ftituted  fymbols  are  to  lead  our  minds  to  this 
blood.  Accordingly  the  elders,  who  fat  around 
the  heavenly  throne,  beholding  the  grace  and  glo- 
ry there  difplayed,  are  faid  to  fall  down  before 
the  Lamb,  and  to  fing  a  new  fong,  faying,  "  Thou 


Serm.  XV.  the  Throne,  221 

waft  llain  and  haft  redeemed  us  unto  God  by  thy 
blood,  and  haft  made  uskings  and  prieftsuntohim.*' 

David  fpeaks  of  God's  covenant  as  ordered  in 
all  things  and  ftire.  The  prophet  calls  it  "  the 
fure  mercies  of  David  ;**  or  the  mercies  promifed 
in  Chrift  the  fon  of  David.  This  ftability  of  the 
covenant  is  indicated  in  the  rainbovi^  around  God's 
throne. 

The  fame  mercy,  which  conftituted  the  cove- 
nant, will  make  it  good.  "  The  promife  is  by 
grace,  to  the  end  that  it  may  be  lure  to  all  the 
feed,  even  to  them,  who  are  of  the  faith  of  Abra- 
ham." 

"  The  Lord  is  a  God  of  truth."  Men  make 
promifes,  and  fail  of  performing  them  ;  but  "he 
is  not  a  man,  that  he  fhould  lie,  nor  the  fon  of 
man,  that  he  fhould  repent."  "  He  is  faithful  ; 
he  cannot  deny  himfelf." 

"  He  is  the  only  ivife  God.'*  All  \\\%  counfels 
arc  formed  in  wifdom,  and  none  of  them  will  mif- 
carry,  like  human  counfels,  through  ignorance, 
incaution  or  want  of  forefight. 

"  What  he  has  promifed,  he  is  able  to  perform." 
Yea,  "  he  is  able  to  do  exceeding  abundantly  a- 
bove  all  that  we  alk  or  think." 

"  With  him  is  no  variablenefs  or  fhadow  of  turn- 
ing." "  His  gifts  and  calling  are  without  repen- 
tance ;"  or  without  change  of  purpofe. 

To  make  his  promife  fure,  "  he  has  confirmed  it 
by  an  oath^  that  by  two  immutable  things,"  a 
promife  and  an  oath^  "  in  which  it  is  impoffible  for 
God  to  lie,  we  might  have  a  ftrong  confolation, 
who  have  fled  for  refuge  to  lay  hold  on  the  hope 
fet  before  us." 

The  death  of  Chrift  confirms  the  covenant ;  for 
"  it  is  a  remembrance  of  the  holy  promife,  the 
oath  fworn  to  Abraham." 


22 ft  The  Rainbow  around 

Chri{l*s  blood  has  purchafed  the  bleflings,  and 
ratified  the  promifes  of  the  covenant.  Hence  this 
is  called  the  blood  of  the  New  Teftament.  Hence 
all  God's  promifes  are  faid  to  be  yea  and  amen  in 
Chrift. 

For  the  ftronger  confirmation  of  the  covenant, 
God  has  fet  his  own  feal  upon  it.  Of  old  there 
were  types  prefiguring,  now  there  are  ordinan- 
ces reprefenting  the  Saviour's  death,  in  which  the 
covenant  is  founded.  In  our  obfervance  of  thefe 
we  are  to  remember  the  faithfulnefs,  and  truft  the 
promifes  of  God. 
Reflections. 

1.  How  wonderful  is  God's  condefcenfion  in 
treating  with  us  by  a  covenant  ?  He  not  only  lays 
us  under  obligations  to  him  by  his  commands, 
but  himfelf  under  obligations  to  us  by  his  promifes. 
If,  in  his  abfolute  fovereignty,  he  had  given  us  a 
law,  required  our  obedience,  and  left  us  in  a  ftate 
of  uncertainty,  whether  he  would  forgive  our 
fins,  help  our  infirmities,  and  remunerate  our  fer- 
vices,  ftill  there  would  be  great  reafon  why  we 
Ihould  lludy  to  approve  ourfelves  in  his  fight. 
But  he  has  not  placed  us  in  fuch  a  doubtful  and 
anxious  fituation.  He  has  dealt  with  us,  rather 
as  a  father,  than  as  a  Ibvereign.  He  has  not  only 
infi:rud:ed  us  what  is  his  acceptable  will,  but  ftat- 
ed  to  us  the  different  confequences  of  obeying, 
and  of  oppofing  it.  While  he  injoins  duty,  he 
promifes  favour.  Though  we  are  unworthy  of 
the  fmalleft,  he  gives  us  a  claim  to  the  richeft  re- 
ward. 

2.  How  happy  is  the  condition  of  thofe  who  by 
tiiith  arc  interefted  in  God's  covenant. 

They  are  entitled  to  every  blefUng,  which  they 
can  defire,  for  every  bleiTmg  is  promifed  by  a 
faithful  God.     Though  they  may  feem  to  have 


Serm.  XV.  the  Throne,  24^ 

nothing,  yet  they  have  all  things  either  in  poffef- 
fion,  or  in  promife.  They  are  now  in  peace  with 
God,  free  from  condemnation,  led  by  the  Spirit, 
and  entitled  to  heaven.  Affli<ftions  work  for  their 
good,  death  will  be  their  gain,  glory  their  reward, 
God  is,  and  ever  will  be  their  portion.  They  in- 
herit all  things. 

3.  We  fee  how  we  are  to  judge,  whether  the 
blellings  promifed  are  ours.  We  muft  enquire, 
whether  we  have  confentcd  to  the  conditions  of 
them.  God  is  faithful  to  his  promifes ;  but  his 
faithfulnefs  is  no  fecurity  to  thofe,  who  rejedt  the 
terms  on  which  the  promifes  are  made.  Have  we 
repented  of  our  lins  ?  Have  we  put  ourfelves  un- 
der the  law  to  Chrift  ?  Do  we  bring  forth  the 
fruits  of  repentance,  and  perform  the  works  of 
faith  ?  Then  pardon  and  life  are  ours.  Thus  we 
are  to  feek  for  glory  ;  thus  we  may  appropriate 
the  comforts  of  hope.  But  if  under  confcious 
guilt  we  feek  relief  by  applying  the  promifes  vi^ith- 
out  attending  to  the  conditions,  we  heal  our  hurt 
fliglitly,  and  the  wound  will  break  out  again  with 
enraged  pain  and  augmented  danger. 

4.  The  mercy  difplayed  in  the  gofpel  teaches  us 
to  put  on  humblenefs  of  mind. 

Between  the  conditions  and  the  promifes  of  the 
covenant  there  is  a  fare  connexion  ;  but  this  i^ 
founded,  not  in  the  merit  of  the  conditions,  but 
in  the  gracious  conftitution  of  God.  He  forgiven 
our  fins  on  repentance,  not  becaufe  repentance  de- 
ferves  forgivenefs,  but  becaufe  he  is  abundant  m 
goodnefs.  He  gives  his  fpirit  to  them  who  alk  itj 
not  becaufe  prayer  deferves  the  favour,  but  be- 
caufe he  pities  unworthy  and  helplefs  creatures-. 
Where  is  boafting  then  ?  It  is  excluded.  Let  him 
that  glorieth,  glory  in  the  Lord. 

Come  then,  let  us  repair  to  the  throne  of  God, 


224         ^-^^  Rainbow  around  the  Throne* 

which  we  behold  encompaffed  with  tokens  of 
grace  and  mercy,  faithfulnefs  and  truth.  Let  us 
fall  down  before  it  in  deep  repentance  of  fin,  and 
receive  the  oflFered  pardon  with  all  the  energies  of 
fervent  delire,  active  faith  and  flowing  gratitude. 
*'  Let  the  wicked  forfake  his  way,  and  the  unright- 
eous man  his  thoughts,  and  let  him  turn  to  the 
Lord,  who  will  have  mercy  on  him,  and  abun- 
dantly pardon  him." 


MsSi: 


SERMON  XVL 


>®-M<«<: 


No  Temple  in  Heaven, 


A  Sermon  preached  on  the  first  Lord'^s  Day  after  the 

Dedication  of  a  New  Meeting- House, 


►•d^^^*-®** 


REVELATION  xxi.  22. 


And  I  faw  no  Temple  therein  ;  for  the  Lord  God  Almighty  and  the  Lamb 
are  the  Temple  of  it. 


i^AINT  JOHN,  in  the  preceding  verfes, 
defcribes  the  heavenly  ftate  as  a  fpacious  city,  in 
fome  refpecls,  refembling  the  ancient  Jerufale?n, 
but  far  more  glorious,  fo  that  it  may  be  called  the 
new  Jerufalem. 

As  heaven  cannot,  at  prcfent,  be  made  vilible 
to  us,  it  is  reprefented  by  images  taken  from 
things  which  are  vifible.  That  our  conceptions  of 
it  may  be  raifed  as  high  as  imagination  can  afcend, 
the  images  are  borrowed  from  objeAs  the  moft 
magnificent  of  any,  with  which  mortals  are  ac- 
quainted ;  and  in  the  figurative  reprefentations 
fuch  circumftances  of  fplendor  and  majefty  arecom- 
VoL.  V.  K  e 


'226  No  Tempi f  in  tieaveif, 

bined,  as  never  have  been  known  to  exift  together 
on  earth. 

John  had  a  profpeft  of  this  city  from  a  great 
and  high  mountain,  to  which  he  was  carried  in 
the  Spirit.  The  city  was  illuminated,  not  by  the 
beams  of  the  natural  fun,  but  by  the  immediate 
prefence  of  God.  It  had  a  wall  great  and  high 
for  fecurity  and  defence.  It  had  twelve  gates, 
with  angels  for  their  guards,  three  gates  on  each 
fide,  fo  that  it  was  acceffible  to  qualified  fubjecls 
from  all  nations,  and  from  all  quarters  of  the 
globe.  On  the  gates  were  written  the  names  of 
the  twelve  tribes  of  the  children  of  Ifrael,  to  figni-, 
fy,  that  thofe,  who  vi^ere  to  be  admitted  as  citi- 
zens, were  only  the  true  worfhippers  of  God  ;  not 
idolaters  and  infidels.  On  the  foundations  were 
infcribed  the  names  of  the  twelve  apojiles  of  the 
Lamb^  denoting,that  the  Jewijh  2ir\dChri/iian  church- 
es  were  united  in  one,  and  builded  together  on; 
the  foundation  of  the  apoftles  and  prophets,  Je- 
lus  Chrift  himfelf  being  the  chief  corner-ftone.** 
To  exprefs  the  beauty  and  proportion  of  the  city, 
it  is  faid  to  lie  four  fquare,  and  its  walls  and  build- 
ings to  be  every  where  of  the  fame  magnificence 
and  fymmetry.  It  was  ornamented  with  all  man- 
ner of  precious  Hones,  refembling  thofe  in  the 
brcailplate  of  the  high  prieft.  This  circumftance 
teaches  us,  that  in  heaven  the  oracles  of  God  will 
be  communicated  in  the  cleareft  fight  and  in  full 
pcrfedion. 

After  Itieh  a  glorious  defcription  of  the  city, 
we  fiiould  naturally  expect,  that  the  writer  would 
next  proceed  to  exhibit  the  elegance  and  grandeur 
of  the  Temple,  But,  inftead  of  defcribing  the 
temple,  he  fays,  "  lie  faw  none  there."  But 
why  ?  Could  there  be  fuch  a  large,  opulent,  and 
populous  city,  and  no  temple  in  it  for  the  worfliip 


Serm.  XVI.       No  Temple  in  Heaven.  227 

of  God  ?  How  came  this  important  appendage  of 
a  city  to  be  omitted  ?  John  affigns  the  reafon. 
"  The  Lord  God  Almighty,  and  Jefus  Chrift  the 
Lamb  of  God  are  its  Temple.'*  The  whole  city  is 
the  temple  of  God,  for  he  is  every  where  prefent ; 
he  every  where  manifefts  his  glory  ;  he  is  every 
where  worlhipped  and  adored.  "  It  hath  no  need 
of  the  fun  or  moon  to  fhine  in  it,  for  the  glory  of 
God  doth  lighten  it,  and  the  Lamb  is  the  light: 
thereof."  All  who  are  faved  walk  continually  in 
this  light.  The  city  is  the  centre  of  all  glory  and 
honour.  The  wicked  and  ungodly  are  excluded 
from  it.  None  are  admitted,  but  fuch  as  are 
pure  and  holy  ;  fuch  as  follow  the  Lamb,  and  are 
written  in  his  book  of  life. 

When  John  fays,  "  He  faw  no  temple  in  the 
heavenly  city,"  he  lignifies,  that  ufually  there  are, 
and  always  there  ought  to  be  temples  in  earthly 
cities.  For  he  mentions  this  as  a  circumftance  of 
peculiarity,  by  which  the  city  in  heaven  is  remark- 
ably diftinguiftied  from  cities  on  earth. 

The  perfedion  of  God's  character  entitles  him 
to  the  love,  reverence  and  homage  of  all  his  Intel- 
ligent  creatures.  As  we  are  dependent  upon  him 
for  all  that  we  need,  and  indebted  to  him  for  all 
that  we  enjoy,  it  becomes  us  to  direfl  our  defires 
and  our  gratitude  to  him,  and  to  exprefs  thefe  in- 
ward fentiments  by  outward  ads  of  prayer  and 
praife.  Wherever  men  are  collected  together 
in  a  ftate  of  fociety,  they  are  bound  to  unite  in  the 
worfliip  of  their  common  creator  and  benefactor. 
Social  worfhip  cements  their  union,  ftrcngthens 
their  reciprocal  affection,  and  gives  action  and  en- 
ergy to  thofe  virtues,  which  are  the  life  and  feli- 
city of  all  communities. 

General  happinefs  is  the  end  of  fociety.  Men 
affociate,  becaufe  it  is  not  good  to  be  alone.     The 


228  No  Temple  in  Heaven. 

happinefs  of  this  world  is  with  many  ;  but  the 
happinefs  of  the  future  world  ought  to  be  with 
all,  the  grand  object  of  the  focial  union.  In  a 
ftate  of  fociety,  by  mutual  communication  and 
affiftance,  each  one  can  make  thofe  fcientific,  mo- 
ral and  fpiritual  improvements,  which  would  be 
unattainable  in  a  ftate  of  folitude.  It  is  not  mere^ 
ly  for  our  temporal  convenience,  but  efpecially 
for  our  future  happinefs,  that  God  has  appointed 
us  to  live  in  fociety. 

The  foundation  of  religion  is  a  belief  of  the 
exiftence,  and  a  reverence  for  the  character  of 
God.  We  may  fee  evidence  of  his  being,  power 
and  goodnefs  in  his  works.  But  this  evidence 
few  would  regard,  without  fome  fpecial  means  to 
call  their  attention  to  it.  He  has  therefore  given 
us  the  word  of  revelation,  which  exhibits  his 
chara6ler  in  a  clear,  but  gentle  light,  ftates  our 
various  duties  with  perfpicuity,  and  urges  them 
with  impreffive  arguments ;  and  he  has  inftituted 
focial  worfliip  as  a  ftanding  mean  of  religious 
knowledge,  internal  piety,  and  focial  virtue. 

There  is  the  fame  reafon,  why  communities 
fhould  worfhip  God  in  their  focial  connexion,  as 
why  particular  perfons  fhould  worfhip  him  in  their 
individual  capacity.  If  each  man  ought  to  have  a 
clofet,  to  which  he  may  retire  and  pray  to  his  Fa* 
ther  who  fees  in  fecret,  the  fociety  ought  to  have 
a  temple,  in  which  all  the  members  may  affemblc 
to  call  on  their  common  protedor  and  benefactor. 

Even  the  heathens  had  temples  in  their  cities 
for  the  worfhip  of  their  imaginary  divinities.  It 
was  a  common  fentiment,  that  there  were  invifi- 
ble  powers,  on  which  they  were  dependent,  and  to 
which  they  were  indebted  ;  and  it  was  a  natural  in- 
ference, that  joint  adoration  fhould  be  paid  to  thefe 
power?,  and  temples  erected  for  the  purpofe. 


Serm.  XVI.    No  Temple  in  Heaven,  Z2gi 

The  great  Jehovah,  when  he  revealed  himfelf 
to  men,  as  the  fupreme  and  the  only  true  God, 
inftituted  focial  w^orfliip,  and  required  the  eredion 
of  temples',  in  which  his  votaries  might  affemble 
to  pay  homage  and  adoration  to  him,  and  to  re- 
ceive inftru6tions  and  bleflings  from  him.  It  is 
his  command,  "  Build  me  a  fanfluary,  that  I  may 
dwell  among  you."  And  this  is  the  promife  which 
accompanies  it ;  "  In  every  place,  where  I  record 
my  name,  I  will  come  unto  you,  and  blefs  you.'* 

In  our  prefent  imperfed:  ftate,  while  we  dwell 
in  material  bodies,  are  furrounded  with  fenliblc 
obje(51:s  and  receive  our  knowledge  through  corpo- 
real organs,  fuch  external  means  are  neceffary. 
Thofe  holy  tempers  and  fpiritual  affections,  which 
are  the  ellence  of  religion,  muft  be  founded  in 
knowledge  ;  and  religious,  as  well  as  natural 
knowledge,  muil  be  communicated  to  us  through 
the  bodily  fenfes.  Hence  God  has  inftituted  cer- 
tain forms  of  worfliip  adapted  to  the  light  and 
hearing  ;  and  has  direded  us  to  fequefter  certain 
places,  where  thcfe  inftituted  forms  may  be  ob- 
lerved,  that,  by  means  of  them,  our  minds  may 
be  enlightened,  our  knowledge  improved,  and  pi- 
ous and  holy  difpolitions  brought  into  a<5lion. 

But  in  heaven  the  cafe  will  be  otherwife.  There 
we  Ihall  fubfift  in  a  different  manner — without 
thefe  grofs  bodies,  and  without  thefe  fenfitive  or- 
gans ;  and  confequently  we  fhall  not  need  thefe  vi- 
fible  and  fenfible  forms  of  worfhip,  which  we  find 
fo  neceflary  here.  Hence  John  fays,  "  In  heaven 
he  faw  no  temple  ;'*  for  heaven  was  all  temple, 
and  the  glory  of  God  filled  it  every  where  alike. 

We  will  attend  to  this  thought.  "  Social  wor- 
fliip is  an  employment  in  heaven  ;  but  no  temple 
is  there." 

I ,  There  is  no  material  temple  in  heaven. 


^30  ^^  Temple  in  Heaven* 

The  angels  are  fpirits,  pure  and  active  as  flames 
of  fire.  The  faints,  in  the  feparate  ftate,  will 
dwell  there  without  bodies.  After  the  refurrec- 
tion,  they  will  have  bodies  ;  but  thefe  will  be 
fafhioned  like  to  Chrift's  glorious  body.  What 
kind  of  bodies  they  will  be,  we  have  no  exa£t 
conception  ;  but  we  know,  they  will  be  exceed- 
ingly diverfe  from  thefe  which  we  now  poffefs. 
The  apoftle  tells  us,  "  They  are  fown  in  corrup- 
tion, difhonour  and  weaknefs  ;  but  will  be  raifed 
in  incorruption,  glory  and  power.  They  are  fown 
natural ;  but  will  be  raifed  fpiritual  bodies."  The 
prefent  organs  of  fenfation  they  will  not  need  ; 
for  they  will  have  faculties  of  perception  and  com- 
munication, more  refined,  exalted  and  compre- 
henfive.  They  will  be  all  eye-— all  ear — all  intel- 
led. 

Our  fenfes  of  fight  and  hearing  muft  be  incon- 
ceivable to  perfons  born  blind  and  deaf.  The  fac- 
ulties of  faints  in  glory  are  inconceivable  to  us, 
who  have  no  inlets  of  knowledge,  but  the  aven- 
ues of  the  fenfes.  But  to  fuppofe,  that  they  can 
have  no  faculties  more  perfect  than  ours,  would 
be  as  abfurd,  as  if  a  man  born  blind  fhould  judge, 
that  there  vias  no  way  to  acquire  the  knowledge 
of  fenfible  objects,  but  by  feeling ;  or  one  born 
deaf  fhould  conclude,  that  there  could  be  no  in- 
tercourfe  between  man  and  man,  but  by  figns. 

In  the  heavenly  world,  where  the  worlhippers 
are  all  fpiritual  beings,  without  any  fuch  grofs 
bodies  as  thefe,  in  which  we  dwell,  there  will  be 
no  need  of  temples  confirucled  of  timber,  ftone 
and  earthly  materials,  like  thefe,  in  which  we 
affemble  for  worfhip.  We  are  ftruck  with  the 
grandeur,  and  pleafed  with  the  beauty  of  a  mag- 
nificent and  elegant  temple.  The  fight  of  it  ele- 
vates the  thoughts,  and  affifts  the  fpirit  of  devo- 


Serm.  XVI.     No  Temple  in  Ueaven,  2'3< 

tion.  But  it  bears  no  comparifon  with,  and  na 
real  refemblance  to  that  glorious  place  called  heav- 
en, where  faints  and  angels  pay  their  devotions. 
Every  thing  there  is  adapted,  not  to  pleafe  the 
eyes,  but  to  gratify  the  refined  tafte  of  pure  and 
holy  minds. 

1.  In  heaven  there  are  no  local  temples. 

Here  on  earth  we  erefl  one  temple  in  this  place, 
and  another  in  that,  to  accommodate  fuch  a  num^ 
ber  of  people,  as  can  conveniently  aflemble  to 
worfhip  in  it. 

The  Jews  had  only  one  temple  for  the  whole 
nation.  In  this  they  aflembled  three  times  a  year 
to  celebrate  the  principal  feftivals  inftituted  in  the 
law.  The  attendance  of  thofe,  who  lived  in  the 
remote  parts  of  the  country,  was  tedious  and  la- 
borious. But  yet  pious  people  cheerfully  fubmit- 
ted  to  the  fatigue,  that  they  might  enjoy  the  fub- 
lime  pleafureof  appearing  before  God.  Alluding 
to  the  national  attendance  at  the  temple  in  Jerufa- 
lem,  the  Pfalmift  fays,  "  Bleffed  are  they  who 
dwell  in  thine  houfe  ;  bleffed  is  the  man  whofe 
ftrength  is  in  thee  ;  in  whofe  heart  are  the  ways 
of  them,  who,  palling  through  the  valley  of  Ba- 
ca, make  it  a  well ;  the  rain  alfo  lilleth  the  pools. 
They  go  from  ftrength  to  ftrength  ;  every  one  of 
them  appeareth  before  God  in  Zion.'* 

Befide  the  three  annual  feftivals,  there  were 
daily  facrifices  offered  at  certain  hours,  both  morn- 
ing and  evening,  at  the  temple.  At  thefe  hours, 
which  were  hours  of  prayer,  they,  who  lived  near 
to  the  temple,  attended  there  ;  fuch  as  lived  re- 
mote, prayed  with  their  faces  toward  the  temple. 

For  the  weekly  worlhip  of  the  fabbath,  there 
were  fynagogues  built  in  every  confidcrable  city, 
town  and  village  ;  and  here  the  people  met  to 
hear  the  law,  and  to  unite  in   prayer.     In  the 


^3^  ^0  Temple  in  HeaveH: 

Chriftian  world  the  cafe  is  fimilar.  There  mnft  be 
churches  ere6led  in  various  places,  at  fuitable  dif- 
tances,  for  the  accommodation  of  all,  who  wifh 
to  unite  in  focial  devotion. 

In  heaven  there  will  be  no  occafion  for  thefe  lo- 
cal fanduaries  ;  all  heaven  may  be  one  temple.  The 
worfhippers  are  not  confined  to  particular  places, 
nor  in  their  motions  from  place  to  place  are  they 
retarded  by  cumbrous  bodies.     When  they  move, 
they  fly  ;  when  they  fly,  they  fly  fwiftly.     They 
are  like  flames  of  fire  ;  like  a  flafli  of  lightning. 
They  are  not  obliged  to  gather  around,  and  at- 
tend to  particular  teachers  for  inftrudion.     As  all 
are  learners,  fo  all  are  teachers,  all  priefl;s,  all  min- 
iftering  fpirits.     The  heavenly  city  is  one  fpacious 
temple,  and  the  heavenly  inhabitants  are  one  vafl: 
congregation,  and  in  the  worfliip   of  God  they 
fpend  one  eternal  fabbath.     In  the  mount  Zion  a- 
bove,  the  innumerable  company  of  angels  and  fpir- 
its of  juft:  men  made  perfe6l  are  one  general  aflem- 
bly  ;  one  univerfal  church*     When  John,  in  vifion, 
had  a  view  of  the  heavenly  worfliip,  "  he  heard 
the  voice  of  many  faints  and  angels  round  about 
the  throne  of  God,  and  the  number  of  them  was 
ten  thoufand  times  ten  thoufands,  and  thoufands 
of  thoufands.     Yea,  every  creature  in  heaven  and 
earth  heard  he,  faying,  Blefling  and  honour  and 
glory  be  unto  him  that  fitteth  on  the  throne,  and 
to  the  Lamb  for  ever  and  ever." 

3.  In  heaven  there  are  nofeparate  and  no  party 
temples.  The  inhabitants  of  populous  towns  and 
cities  on  earth  divide  into  different  aflemblies,  and 
build  different  temples,  becaufe  they  are  too  nu- 
merous to  be  accommodated  in  one.  But  the  in- 
habitants of  the  heavenly  city,  though  vaftly  more 
numerous  and  more  zealous  than  mortals  on  earth, 
can  meet  in  one  aflembly,  and  aU  worfliip  togeth- 
er, without  confufion  or  interruption. 


Serm.  XVI.     No  Temple  in  Heaven.  233 

Chriftians,  in  this  imperfe<^  flate,  often  form . 
themfelves  into  dillin6l  focieties,  not  becaufe  they 
are  too  numerous,  but  becaufethey  are  too  unchari- 
table to  worihip  in  the  fame  houfe.  Differing,  per- 
haps immaterially,  in  doctrinal  fentiments,  or  cer- 
emonial ufages,  they  call  themfelves  by  different 
names,  and  attend  on  the  ordinances  of  God  in 
different  places.  In  heaven  there  can  be  no  fuch 
caufes  of  feparation.  All  are  of  one  mind  ;  of 
one  accord.  Charity  never  fails.  Selfifhnefs  nev- 
er predominates.  There  is  no  jealoufy  or  diftruft ; 
no  pride  or  envy  ;  no  felf-will  or  conte  mpt  o 
others  ;  no  difpofition  to  withdraw  from,  or  to 
exclude  one  another.  Angels  difdain  not  to  wor- 
ihip in  the  fame  affembly  with  men.  The  higheft 
faints  think  not  themfelves  too  great  or  too  good 
to  be  fellow  members  with  the  loweft  of  their  breth- 
ren. All  are  one  in  affection.  All  mind  the  fame 
things. 

4.  Heaven  is  all  one  temple,  becaufe  the  glory 
of  God  fills  it  every  where.  John  fays,  He  faw 
no  temple  ;  no  diftind  temple  j  for  God  and  the 
Lamb  are  the  temple. 

In  the  temple  of  Solomon  there  was  a  vifible 
glory,  which  refted  on  the  mercy-feat  between  the 
Cherubims.  This  is  fometimes  called  the  bright 
cloud,  the  pillar  of  fire,  the  glory  of  God,  the 
excellent  glory.  It  was  an  emblem  of  God*s  pre- 
fence.  From  this  glory,  when  God  was  confulted 
in  behalf  of  his  people,  oracles  were  given  by  an 
audible  voice.  God  is  faid  to  dwell  between  the 
Cherubims,  becaufe  between  them,  on  the  mercy- 
feat  in  the  temple,  was  the  refidence  of  that  glori- 
ous luftre,  which  betokened  his  prefence.  This 
feems  to  have  been  a  prefiguration  of  the  perfonal 
appearance  of  Jefus  Chrift,  the  brightnefs  of  God's 

glory  in  the  fecond  temple.     In  this   refpe(5t,  the 
Vol.  V.  F  f 


^54  -^^  Temple  in  Heaven, 

glory  of  tlie  latter  temple,  was  greater  than  xk€ 
glory  of  the  former. 

To  the  vifible  glory,  which  was  in  Solomon's 
temple,  John  alludes  in  our  text.  He  faw  no  fuch 
temple  in  heaven  5  no  temple  illuminated,  as  that 
was,  by  an  emblem  of  God*s  prefence  in  one  par- 
ticular place  ;  nothing,  which  fhould  give  one 
fpot  a  pre-eminence  above  all  others ;  for  God  him- 
felf  and  the  Lamb  were  the  temple.  The  glory  of 
God,  and  the  lovelinefs  of  the  Redeemer  appear- 
ed every  where^  throughout  all  heaven.  There 
was  no  fpot,  but  what  was  all  lovely  ;  all  glorious  ; 
full  of  God  and  goodnefs  ;  full  of  Chrift  and  grace. 
Every  thing  difplayed,  every  heart  admired,  eve- 
ry tongue  praifed  the  Great  Jehovah  and  the  'Di- 
vine Redeemer.  All  was  devation  ;  all  was  grati- 
tude ;  all  was  admiration  and  love. 

Hence  John  adds,  "  The  city  had  no  need  of 
the  fun  or  moon  to  fhine  in  it,  for  the  glory  of 
God  doth  lighten  it,  and  the  Lamb  is  tJie  light 
thereof,  and  the  nations  of  them  that  are  faved, 
walk  in  the  light  of  it."  All  the  numerous  in- 
habitants of  heaven  continually  behold  the  light 
of  that  glory,  which  God  and  the  Redeemer  fpread 
through  the  place. 

Chriftian  temples  have  not  in  them  that  vifible 
emblem  of  divine  glory,  which  was  exhibited  in 
the  ancient  temple  ;  nor  does  God,  now,  as  he 
did  formerly,  anfwer  the  prayers  and  enquiries  of 
his  people  with  an  audible  voice  from  the  excel- 
lent glory.  But  in  Chriftian  temples  he  difplays 
his  glory  more  clearly,  inftruds  us  in  his  will 
more  fully,  and  communicates  his  grace  more  plen- 
tifully, and  yet  in  a  more  eafy  and  gentle  man- 
ner, than  he  did  in  his  ancient  temple.  In  thefe 
lafli  days,  he  fpeaks  to  us  by  his  fon  in  the  preach- 
ing of  the  gafpel  j    through  him  he  flveds  forth 


Serm.  XVI.     No  Temple  in  Heaven.  235 

the  Spirit  abundantly  ;  and  through  him  with 
confidence  we  may  come  and  obtain  mercy,  and 
find  grace  to  help  in  time  of  need.  In  his  fanftu- 
ary  he  makes  thofe  manifeflations  of  himfelf, 
which  we  can  meet  no  where  elfe.  But  in  heav- 
en we  fhall  no  more  need  to  refort  to  particular 
temples,  that  we  may  behold  God's  glory,  learn 
his  will,  and  enjoy  his  prefence  ;  for  through  all 
heaven  he  will  manifeft  himfelf  in  a  manner  adapt- 
ed, and  in  a  meafure  proportioned  to  the  capaci- 
ties of  all  holy  beings.  *'  Here  we  fee  through  a 
glafs  darkly  ;  there  we  Ihall  fee  face  to  face. 
Here  we  know  but  in  part  j  there  we  fhall  know 
as  we  are  known." 

In  fcripture  the  happinefs  of  the  heavenly  flate 
is  expreffed  by  our  feeing  God — feeing  him  as  he 
is — beholding  his  face — dwelling  in  his  prefence. 
Thefe  phrafes  import  fuch  a  clear  knowledge  of 
his  character,  flrong  perception  of  his  glory,  and 
full  enjoyment  of  his  favour,  as  our  prefent  capa- 
city, can  neither  admit  nor  fuflain.  No  man  can 
fee  his  face  and  live.  That  view  of  his  glory, 
which  the  faints  in  heaven  enjoy,  would  have  0- 
verwhelmed  them  in  their  feeble  flate  of  mortali- 
ty. The  glory  of  Chrift's  transfiguration  on  the 
mount  Mofes  and  Elias  could  bear  ;  but  the  three 
difciples  fank  under  it.  God  now  holds  back  the 
face  of  his  throne,  left  his  glory,  burfting  upon 
us  in  a  flood  of  light,  fhould  confound  and  de- 
ftroy  us.  But  that  glory,  which  would  be  too 
mighty  for  us  here,  will  be  our  felicity  and  joy 
hereafter.  "  In  God's  prefence  is  fulnefs  of  joy  ; 
at  his  right  hand  are  pleafures  for  evermore." 
When  we  fhall  hereafter  awake  in  his  likenefs, 
then  we  may  behold  his  face  in  righteoufnefs. 
When  he  fhall  raife  us  to  glory,  he  will  be  the 
ftrength  of  our  heart,  and  our  portion  forever. 


2^6^  No'  Temple  in  Heaven. 

Let  us  now  attend  to  the  reflections,  which  a- 
rife  from  our  fubjeft. 

I .  We  fee  what  ufe  we  fliould  make  of  God's 
temple  below.  Here  we  are  to  acquire  a  prepa- 
ration for  that  city,  in  which  is  no  temple. 

Heaven  is  a  holy  place  ;  and  without  holinefs 
none  can  enter  into  it.  God*s  prefence  is  the  glo- 
ry of  heaven  ;  without  a  conformity  to  his  char- 
acter, we  cannot  come  into  his  prefence,  nor  be- 
hold his  glory.  By  men  of  corrupt  and  vicious 
minds — by  men  who  are  enemies  to  God  and  ho- 
linefs— by  men  who  covet  nothing  but  earthly 
gloryj  and  relifh  nothing  but  fenfual  pleafure,  what 
t^eauty  can  be  feen,  and  what  happinefs  enjoyed, 
in  that  holy  place,  and  in  that  glorious  prefence  ? 
God  has  inllituted  the  worfhip  of  his  temple  here 
below,  that  by  our  attendance  upon  it  we  may  be 
formed  to  a  capacity  of  beholding  the  glory  and 
erljoying  the  felicity  of  the  world  above.  Here 
his  law  is  pronounced,  that  we  may  fee  our  cor- 
ruption and  guilt.  Here  is  charaCler  is  exhibited, 
that  we  may  be  convinced  of  our  enmity  to  him 
and  demerit  from  him.  Here  his  grace  is  pro- 
claimed, that  we  may  be  encouraged  to  feek  par- 
don by  repentance,  and  to  implore  his  Spirit  for 
our  renovation.  Here  the  glories  and  the  terrors 
of  the  future  world  are  difplayed,  that  we  may 
be  awakened  to  flee  from  the  wrath  to  come,  and 
to  lay  hold  on  eternal  life.  Here  we  are  called  to 
the  exercifes  of  holy  devotion,  that  we  may  be 
habituated  to,  and  qualified  for  the  fublime  em- 
ployments of  heaven.  When  we  come  to  God*s 
houfe,  we  are  to  banifli  all  fmful  paflions,  and  in- 
vite into  our  fouls  fpiritual  and  benevolent  af- 
feClions,  that  we  may  be  meet  to  enter  into  that 
holy  city,  where  all  is  goodnefs  and  love,  and 
nothing  which  difturbs  or  defiles. 


Serm.  XVI.     No  Temple  in  Heaven.  237 

2.  We  fee  how  Chriftian  focieties  on  earth  may 
beft  refemble  the  heavenly  city. 

In  that  city,  it  is  faid,  there  is  no  temple,  be- 
caufe  the  city  itfelf  is  all  one  temple.  God  is  re- 
garded and  worfhipped  every  where,  and  his  glo- 
ry is  every  where  difplayed.  Such,  in  fome  mea- 
lure,  ftiould  be  the  church  of  God  on  earth. 

As  we  cannot  fpend  our  whole  time,  in  focial 
worftiip,  nor  aflbciate  for  worfhip,  unlefs  there 
be  fome  known  time  and  place,  in  which  we  may 
meet  together,  God  has  been  pleafed  to  inftitute 
in  his  word  a  particular  day,  and  to  point  out  in 
his  providence  particular  places,  for  this  facred 
purpofe.  But  ftill  a  Chriftian  fociety  may,  like 
the  heavenly  city,  be  all  temple.  The  apoftle 
fays  to  the  Ephefians,  "  Ye  are  fellow  citizens 
with  the  faints  and  of  the  houfehold  of  God,  and 
are  built  on  the  foundation  of  the  apoftles  and 
prophets,  Jefus  Chrift  himfelf  being  the  chief  cor- 
ner ftone,  in  whom  all  the  building,  fitly  framed 
together,  groweth  into  an  holy  temple  in  the 
Lord,  in  whom  alfo  ye  are  builded  together  for 
an  habitation  of  God  through  the  Spirit."  Let 
religion  be  maintained  in  every  family  ;  let  the 
fcriptures  be  ftatedly  read,  and  prayer  and  praife 
daily  offered  in  every  dwelling  ;  let  there  be  piety 
and  benevolence  in  every  heart ;  let  there  be  juf- 
tice,  peace  and  charity  in  all  focial  intercourfe  ;  let 
the  holinefs  which  becomes  God*s  houfe  be  carri- 
ed into  the  concerns  of  the  world  ;  let  the  fear 
of  God  influence  the  common  bulinefs  of  life  ; 
and  then  the  fociety  is  all  temple  ;  the  church  it- 
felf is  a  fandiuary  ;  for  God's  name  is  glorified  ev- 
ery where,  the  good  and  holy  eflfeds  of  the  tem- 
ple worfliip  are  every  where  fpread  and  diffufed, 
and  the  fociety  below  rcfembles  the  fociety  above. 

The  reafon  why  God  calls  us  to  worftiip  him  in 


a^S  No  Temple  in  Heaven. 

liis  temple,  is  that  at  all  times,  and  in  all  places, 
we  may  maintain  a  fenfe  of  his  prefence,  and  a6l 
as  feeing  him  who  is  invifible.  If  we  are  devout 
only  on  the  fabbath,  and  profane  at  other  times  ; 
if  we  are  grave  and  ferious  only  in  the  houfe  of 
God ;  and  light  and  vain  in  our  own  houfes  ;  if 
we  are  peaceable  and  orderly  in  religious  affemblies 
only  ;  and  unjuft,  paffionate  and  contentious  in 
our  ordinary  intercourfe  with  men  ;  if  we  affume 
airs  of  piety  when  we  meet  for  divine  worfliip  ; 
but  are  artful  and  intriguing,  when  we  meet  for 
civil  purpofes  ;  we  bely  our  profeflion  and  contra- 
did  our  affumed  charader  ;  and  our  attendance 
in  the  houfe  of  God  brings  to  him  no  honour, 
and  to  our  fouls  no  benefit.  "  Truft  not  in  lying 
words,  faying.  The  temple  of  the  Lord  are 
thefe  ;  but  amend  your  ways  and  doings."  If  ye 
{land  before  God  in  his  houfe,  and  indulge  iniqui- 
ty elfewhere,  you  make  his  worfhip  an  abomina- 
tion. The  reafon  why  you  are  to  worfhip  God 
in  his  temple,  to  fupprefs  evil  paffions  and  to  cul- 
tivate holy  and  benevolent  tempers  there,  is  that 
you  may  do  the  fame  every  where,  and  at  all 
times. 

When  a  people,  by  united  attendance  in  the 
temple  acquire  the  true  fpirit  of  the  gofpel,  and 
carry  this  fpirit  with  them  into  their  families,  in- 
to their  private  condud  and  into  their  focial  in- 
tercourfe, then  the  fociety  is  like  heaven,  it  is 
all  one  holy  temple  in  the  Lord. 

3.  Our  fubjed  teaches  us,  how  to  form  an  opin- 
ion of  our  meetnefs  for  heaven.  We  mufl  exam- 
ine ourfelves  whether  we  have  the  temper,  in 
which  the  happinefs  of  heaven  confifls. 

Though  there  be  no  particular  or  local  temple 
there,  yet  there  is  focial  worfhip,  and  this  wor- 
ihip  is  conducted  with  devotion,  humility  and 


Serai.  XVI.    No  Temple  in  Heaven,  259 

love.  There  is  deep  reverence  of  God's  majefty,,! 
rapturous  admiration  of  his  perfections  and  works, 
delightful  adoration  and  praifc,  and  mutual  con- 
defcenfion  and  benevolence  among  the  worlhip- 
pers.  Do  we  in  any  degree  find  thefe  tempers 
here  ?  Thefe  are  the  marks  and  charafters  of  thofe, 
whom  God  approves  on  earth,  and  whom  he  will 
admit  to  his  prefence  above.  "  Blefled  are  they 
that  do  his  commandments  ;  they  have  a  right 
to  the  tree  of  life,  and  ftiall  enter  through  the 
gates  into  the  city.  But  the  fearful,  and  unbe- 
lieving, and  abominable  Ihall  be  caft  out,  and 
fliall  have  their  part  in  the  lake,  which  burns  with 
fire  and  brimftone.     This  is  the  fecond  death. 

4.  We  learn,  that  in  all  our  approaches  to  God, 
we  muft  regard  Chrift  Jefus  as  the  mediator 
through  whom  we  obtain  admiffion  and  find  ac- 
ceptance. John  fays,  "  God  Almighty  and  the 
Lamb  are  the  temple  of  heaven." 

Chrift  is  honored  in  heaven  as  the  Lamb  of  God, 
who  by  his  facrifice  has  expiated  the  guilt  of  a  fin- 
ful  world.  He  appears  there  as  a  Lamb,  that  has 
been  flain.  Praifes  are  there  fung  by  the  faints, 
not  only  to  him  who  fits  on  the  throne,  but  alfo 
to  the  Lamb,  who  has  redeemed  them,  and  made 
them  kings  and  priefts  unto  God.  "  He  is  there 
glorified  in  the  faints,  and  admired  in  all  them 
who  believe."  They  remember,  that  to  him  they 
are  indebted  for  all  the  felicity  which  they  enjoy, 
and  for  all  the  glory  to  which  they  are  exalted. 
"  He  is  glorffied  in  them,  and  they  in  him." 
That  our  worlhip  may  refemble  the  heavenly  wor- 
ihip,  we  muft  pay  honour  to  this  glorious  media- 
tor J  we  muft  remember  his  dying  love,  embrace 
him  by  humble  faith,  rejoice  in  the  falvation  which 
he  has  purchafed,  and  afcribe  to  the  virtue  of  his 
blood  all  that  we  enjoy,  and  all  that  we  hope  to 


440  No  Temple  in  Hea-veju 

enjoy.  If  he  is  honoured  in  heaven,  let  us  hon* 
our  him  on  earth.  If  angels  adore  him  for  his 
benevolence  to  men,  let  men  adore  him  for  his 
benevolence  to  them.  No  forms  of  worfliip  are 
of  any  value  in  the  fight  of  God,  if  the  Redeem- 
er, whom  he  has  fent,  be  forgotten  and  difregard- 
ed.  If  we  believe  in  God,  let  us  believe  alfo  in 
Chrift.  If  we  honour  the  Father,  let  us  likewife 
honour  the  fon.  "  For  we  are  redeemed  by  the 
precious  blood  of  Chrift,  who  was  manifefted  in 
thefe  laft  times  for  us,  who  by  him  believe  in  God, 
that  raifed  him  frpm  the  dead  and  gave  him  glo- 
ry, that  our  faith  and  hope  might  be  in  God.** 


SERMON  XVII. 


>©*<s>*©<;i==— 


Univerfal  Praife  for  Redemption* 


A  Communion  Sermon, 

■•»Ka>4^-(jB'«" 

ISAIAH  xllv.   23. 

Sing,  O  ye  heavens,  for  the  Lord  hath  done  it  :  Shout,  ye  lower  parts  of  the 
earth  :  Break,  forth  into  finging,  ye  mountains,  O  foreft,  and  every  tree 
therein  ;  for  the  Lord  hath  redeemed  Jacob,  and  glorified  himfelf  in  Ifrael. 


Ti 


HE  deliverance  of  the  Jews  from  their 
captivity  in  Babylon,  which  is  often  a  fubjecl  of 
Ifaiah's  predidions,  fo  nearly  refembled,  in  feve- 
ral  circuraftances,  the  redemption  of  mankind  by 
Jefus  Chrift,  that  the  prophet  feldom  mentions  the 
former,  without  feeling  his  mind  enlivened  with 
a  view  of  the  latter  ;  and  he  rarely  difmiffes  the 
one  without  giving  a  rapturous  difplay  of  the 
other.  In  his  predictions  of  that  deliverance  he 
ufually  mingles  fome  elevated  expreffions,  which 
can  properly  be  applied  only  to  the  great  redemp- 
tion. Hence  the  writers  of  the  New  Teftament 
fo  often  borrow  his  language  as  defcriptive  of  their 
own  times. 
Vol,  V.  G  g 


1242  Univerfal  Pratfe 

That  the  words  of  our  text  refpcd:  the  gofpel 
difpenfation,  is  probable  from  the  prophet's  call- 
ing on  all  creatures  in  heaven  and  earth  to  join 
in  fongs  of  praife  for  God's  wonderful  mercy* 
The  deliverance  of  the  Jews  from  Babylon  by  Cy- 
rus was  an  event,  which  peculiarly  corcerned 
thetn.  The  redemption  of  mankind  from  fin  by 
Jefus  Chrift  is  a  work,  in  which  all  nations  are 
concerned,  and  in  which  angels  feel  themfelves  in- 
terefted.  From  this  they  learn  the  manifold  wif- 
dom  of  God. 

The  prophet  invites  the  heavens,  the  earth, 
the  mountains,  the  forefts,  and  every  tree,  to 
break  forth  into  fmging,  becaufe  the  Lord  hath 
redeemed  Jacob.  It  is  ufual  with  the  prophets 
thus  to  awaken  the  attention  of  rational  beings 
by  addreffes  to  inanimate  nature. 
We  may  obferve, 

I.  The  benefit  here  celebrated  is  Redemption, 

This  fuppofes  a  ftate  of  guilt  and  bondage. 

Redemption  is  often  applied  to  temporal  delivef- 
ances.  But  here  it  intends  a  fpiritual  deliver- 
ance, or  falvation  from  the  dominion  and  demer- 
it of  fin  by  the  grace  of  God  through  the  atone- 
ment of  Chrift.  So  the  meaning  of  it  is  ftated 
in  the  preceding  verfe.  "  I  have  blotted  out  as  a 
thick  cloud  thy  tranfgreffions,  and  as  a  cloud  thy 
fins  :  return  unto  me,  for  I  have  redeemed  thee." 

Redemption  includes  the  forgivenefs  of  fins  in 
this  world,  and  eternal  life  in  the  other.  The  a- 
poftle  fpeaks  of  a  redemption,  which  confifts  in 
the  remiflion  of  fins  ;  and  of  a  redemption  of  the 
body  from  the  bondage  of  corruption.  Thefe 
two  privileges  are  connecfled.  Forgivenefs,  which 
is  a  difcharge  from  our  obligation  to  punifliment, 
is  accompanied  with  a  title  to  future  happinefs. 
^'  Whom  God  juftifies,  them  he  alfo  glorifies.'* 


Serm.  XVII.        for  Redemption.  243 

The  law  of  God  condemns  thofe,  who  continue 
not  in  all  things  written  in  it.  As  we  have  all 
tranfgreffed  this  law,  we  are  all  condemned  by  it. 
Forgivenefs  frees  us  from  condemnation,  and 
brings  us  into  a  ftate  of  favour  with  God.  "  Be- 
ing juftified  by  faith,  we  have  peace  with  God, 
and  rejoice  in  hope  of  the  glory  of  God."  For- 
givenefs, in  the  nature  of  it,  implies  a  title  to  glo- 
ry. Man  was  made  to  exift  forever.  The  death 
threatened  to  difobedience  intends,  not  a  ceflation 
of  being,  but  politive  punifliment.  The  remif- 
fion  of  this  punifliment  imports  an  oppofite  ftate ; 
not  exemption  from  mifery  by  annihilation,  but 
a  title  to  a  happy  immortality.  "  As  fin  has 
reigned  unto  death,  fo  grace  reigns  through 
righteoufnefs  unto  eternal  life." 

This  redemption  comes  to  men  through  the 
blood  of  Chrifl.  "  We  have  redemption  through 
his  blood." 

The  mercy  of  God  is  inclined  to  forgive  fin- 
ners.  But  the  wifdom  of  God  faw  fit  to  beftow 
forgivenefs  in  a  way,  which  fhould  difplay  his 
righteoufnefs.  "  He  fet  forth  his  fon  a  propitia- 
tion for  fin,  to  declare  his  righteoufnefs  for  the 
forgivenefs  of  fins,  that  he  might  be  juft,  and  the 
juftifier  of  them  who  believe." 

"  Chrift  was  manifefted  to  bear  our  fins  ;  and 
in  him  ivas  no  Jin,'*  This  character  of  Chrift 
fhews  the  excellency  of  his  facrifice.  "  Such  an 
high-prieft  became  us,  who  is  holy,  harmlefs  and 
undefiled,  and  made  higher  than  the  heavens  ; 
and  who  needed  not,  as  the  ancient  priefts,  to  of- 
fer facrifice  firft  for  his  own  fins,  and  then  for  the 
fins  of  the  people  ;  for  this  he  did  once,  when  he 
offered  up  himfelf." 

Our  redemption  is  afcribed  to  Chrift's  blood — to 


244  Univerfal  Praife 

his  death  on  the  crofs.  But  to  accompiifli  our  re- 
demption the  holinefs  of  his  life  was  neceflary  ; 
for  without  this,  there  could  be  no  atoning  effi- 
cacy in  his  death. 

The  redemption  purchafed  by  Chrift,  though 
offered  without  diflin6tion,  is  actually  beflowed 
only  on  penitent  and  believing  fouls.  Hence  the 
call  in  the  words  preceding  the  text,  "  Return  un- 
to me^  for  I  have  redeemed  thee.'*  "The  Redeem- 
er comes  to  thofe,  who  turn  from  ungodlinefs  in 
Jacob."  It  is  by  fin,  that  we  have  fallen  under 
condemnation.  It  is  by  repentance,  that  we  ob- 
tain redemption.  *'  Chrift  bare  our  fins,  that  we, 
being  dead  to  fin,  fhould  live  untorighteoufnefs." 
He  came  to  redeem  us  from  iniquity,  and  to  puri- 
fy unto  himfelf  a  peculiar  people,  zealous  of  good 
works.*'  The  apoftles  proclaimed  a  free  and  gra- 
cious faivation  ;  but  they  ftated  the  terms  of  it 
to  be  "  repentance  toward  God,  and  faith  toward 
the  Lord  Jcfus  Chrift.**  ^ 

To  our  compliance  with  thefe  terms,  the  oper- 
ation of  the  divine  Spirit  on  our  hearts  is  necef- 
fary.  Hence  believers  and  penitents  are  faid,  to 
be  "  born  of  the  Spirit*' — "  renewed  by  the  holy 
Ghoft" — "  created  in  Chrift  Jefus  to  good 
works.**  But  ftill  finners  are  required  to  repent 
and  turn  to  God,  to  make  them  a  new  heart, 
and  to  walk  in  God's  ftatutes,  as  if  all  this  were 
their  own  work. 

Wherever  God  fends  the  gofpel,  he  fends  his 
Spirit  to  accompany  it.  Hence  it  is  called  a  minif- 
tration  of  the  Spirit,  and  they  who  oppofe  it  are 
faid  to  refift  the  Spirit.  They,  who  attend  on 
the  miniftration  of  the  word,  actually  receive  the 
Spirit  in  his  convincing  and  awakening  influence. 
The  Galatians  are  faid  to  have  "  received  the  Spir- 
it in  the  hearing  of  faith." 


Serm.  XVII.        for  Redemption,  245 

An  attendance  on  appointed  means,  and  an  im- 
provement of  divine  excitements  are  required  in 
order  to  the  obtaining  of  that  grace,  which  will 
be  effectual  to  repentance  and  converfion.  "  Alk 
and  ye  (hall  receive,  feek  and  ye  fhall  find.  God 
gives  his  Spirit  to  them  who  afk  him.  To  him 
who  hath  fhall  more  be  given."  It  is  not  preten- 
ded, that  there  is  any  certain  connexion  between 
the  endeavours  of  finners,  and  renovating  grace ; 
for  who  can  fay.  He  has  not  often  abufed  and  for- 
feited the  grace  of  God  already  ?  But  yet  it  is 
plain,  that  God  ordinarily  beftows  his  renewing 
grace  on  finners,  only  when  they  are  found  in  the 
diligent  obfervance  of  his  appointments.  Hence 
Chriftians  are  faid  to  be  begotten  and  born  of  the 
word^  as  well  as  of  the  Spirit.  As  the  grace  of 
God  ufually  works  in  men's  hearts  by  means  of 
the  word,  fo  they  are  mofl:  likely  to  receive  this 
grace,  when  they  are  in  the  diligent  ufe,  not  when 
they  are  in  the  contemptuous  negled:  of  thefe 
nieans^ 

Hence  we  may  obferve, 

II.  Our  redemption  is  a  Divine  Work,  The 
Lord  hath  redeemed  Jacob. 

It  was  God,  who,  in  his  unfearchable  wifdom, 
laid  the  plan  of  our  falvation.  It  originated,  not 
with  us,  but  with  him.  It  was  the  effed,  not  of 
our  folicitation,  but  of  his  felfmoving  goodnefs. 
As  God  is  the  Being  diflionoured  by  our  revolt, 
fo  to  him  only  it  belongs  to  determine,  whether 
we  may  be  received  to  his  favour.  This  import- 
ant queftion  no  created  intelligence  could  anfwer. 
God  has  a  right  to  punifti  offenders  ;  whether  he 
will  recede  from  this  right,  he  only  can  tell.  The 
knowledge,  which  angels  have  on  this  fubjeft, 
comes  to  them  by  divine  difcovery  ;  not  by  their 
own  fagacity.     They  defire  to  look  into  this  glo- 


14^  Vni'verfal  Praife 

rious  fcheme,  and  hence  they  learn  the  manifold 
wifdom  of  God. 

As  the  plan,  fo  the  purchafe  of  falvation  is  from 
God.  It  was  he,  who  fent  a  Saviour  into  the 
world,  fealed  his  heavenly  miffion,  appointed  him 
to  be  a  facrifice,  raifed  him  from  the  dead,  and 
gave  him  glory.  Chrift  fays,  "He  came  from 
God  ;  and  came  to  do  the  will  of  God  who  fent 
him."  It  was  this  miffion,  which  gave  efficacy  to 
Chrift*s  facrifice,  and  which  is  the  ground  of  our 
faith  in  his  atonement.  "  We  are  redeemed  by 
the  precious  blood  of  Chrift,  who  was  ordained 
before  the  foundation  of  the  world,  and  was  man- 
ifefted  in  thefe  laft  times  for  us,  who  by  him  do 
believe  in  God,  who  raifed  him  from  the  dead  and 
gave  him  glory,  that  o\xy  faith  and  hope  might  be 
in  God" 

The  terms  of  our  acceptance  are  from  God.  Had 
it  been  declared  in  general,  that  falvation  is  at- 
tainable, yet  none  could  thence  afcertain  the  con- 
dition of  it — whether  repentance  be  fufficient,  or 
fome  harder  condition  be  required.  Hence  hea- 
thens, who  had  no  dired  information  on  the  fub- 
jed,  have  anxioufly  enquired,  wherewith  they 
ihould  come  before  the  Lord ;  whether  they  fhould 
bring  flocks  of  facrifice,  floods  of  oil,  or  the  blood 
of  their  offspring.  But  God  has  fliewed  us  what 
is  good.  He  has  required  that  we  repent  of  fins 
which  are  paft,  and  that  we  walk  humbly  and 
righteoufly  with  him  in  future. 

The  means  of  falvation  are  from  God.  Tt  is  not 
owing  to  the  will  of  man,  but  to  the  grace  of 
God,  that  a  revelation  is  vouchfafed  to  the  world. 
It  is  not  owing  to  our  previous  choice,  but  to  his 
fovereign  pleafure,  that  we  are  placed  under  the 
advantages  of  this  revelation. 


Serm.  XVII.        for  Redemption*  ^47 

The  Spirit,  who  is  an  agent  in  our  falvation,  by 
renewing  us  to  repentance,  and  by  preferving  us 
to  eternal  life,  is  wholly  a  divine  gift.  "  By  grace 
we  are  faved  through  faith  ;  not  of  ourfelves  ;  it 
is  the  gift  of  God  :  for  we  are  his  workmanfhip, 
created  in  Chrift  Jefus  to  good  works." 
We  proceed  to  obferve, 

III.  The  plan  of  redemption,  which  God  has 
laid,  will  ultimately  redound  to  his  glory.  "  The 
Lord  hath  redeemed  Jacob,  and  glorified  himfelf  in 
IfraeL" 

In  this  fcheme  God  has  made  a  glorious  difplay 
of  \m  grace  and  mercy.  "  He  hath  predeftinated 
us  to  the  adoption  of  children  by  Jefus  Chrift,  ac- 
cording to  the  good  pleafure  of  his  will,  to  the 
praife  of  the  glory  of  his  grace,  wherein  he  hath 
made  us  accepted  in  the  beloved."  That  God  is 
good,  we  learn  from  his  works  of  providence  ; 
but  that  he  is  gracious  and  merciful  to  pardon  of- 
fenders, we  learn  only  from  his  word,  and  efpe* 
cially  from  the  gofpel  difpenfation.  Here  we  fee 
the  exceeding  riches  of  his  grace  in  his  kindnefs 
to  us  by  Jefus  Chrift.  Here  we  fee  him  contriv- 
ing the  redemption  of  fallen  men,  and  for  this 
purpofe  adopting  a  method,  which  fills  heaven 
with  aftonifliment.  Here  we  fee  him  fending 
down  from  the  realms  of  glory  his  own  divine 
fon,  to  aflume  our  nature — to  dwell  among  mor- 
tals— to  work  wonders  before  their  eyes — to  pro- 
claim the  offers,  and  ftate  the  terms  of  pardon 
and  life — to  walk  before  them  in  the  path  of  truth 
and  righteoufnefs,  and  return  back  to  heaven  by 
the  way  of  the  grave,  there  to  aft  as  an  advocate 
for  humble  fouls,  and  there  to  prepare  manfions 
for  their  reception,  that  they  may  dwell  with  him 
forever. 

Good  God  J  what  condefcenfion  is  here  ?  Why 


^4^  Univerfal  Praife 

didft  thou  take  fo  lingular  a  method  for  the  faWa- 
tion  of  fo  unworthy  a  creature  ?  Why  this  prefer- 
ence of  apoftate  man  to  the  fallen  angels  ?  It  is  fo. 
Father,  for  fo  it  feemed  good  in  thy  fight. 

What  confidence,  my  fellow  finners,  we  may 
place  in  God*s  mercy.  What  affurance  we  have 
of  his  pardon  on  our  humble  fubmiffion  to  his 
Son.  Hereby  perceive  we  the  love  of  God,becaufe 
he  fent  his  only  begotten  Son  into  the  world,  that 
he  might  die  for  us,  and  that  we  might  live 
through  him.  "  Kifs  ye  the  Son,  left  he  be  angry, 
and  ye  perifh  from  the  way." 

In  this  great  work  God  has  glorified  his  holinefs, 
truth  2ind  jujlice.     He  delights  not  in  the  death  of 
the  wicked ;  but  he  will  not  violate   his  truth, 
tarnifh  his  holinefs,  nor  bend  the  reditude  of  his 
government  for  their  falvation.     When  he  fliews 
mercy,  he  will  act  like  himfelf.     He  will  not  par- 
don finners  without  a  public  teftimony  of  the  per- 
fedion  of  his  law,  the  equity  of  his  government, 
and  the  purity  of  his  nature,  left  his  fubjeds,  pre- 
fuming  on  his   lenity,  be  tempted  to  rebel.     He 
will  difplay  his  own  glorious  character,  that  par- 
doned offenders  may  fear  to  offend  again,  and 
that  all  intelligent  beings  may  behold,   adore  and 
revere  him.     When  his  beloved  Son  put  himfelf 
in  our  place  to  bear  our  iniquities  and  expiate  our 
guilt,  it  pleafed  the  Lord  to  bruife  him,  and  put 
him  to  grief.     Thus  all  may  fee,  how  offenfive  fin 
is  to  God ;  and  how  incompatible  with  the  hap- 
pinefs  of  the  creature.     If  God  fpared  not  his 
own  fon,  when  he  made  his  foul  an  offering  for 
our  fins,  furely  he  will  not   fpare  thofe  contemp- 
tuous finners,  who,  rejeding  this  wonderful  fa- 
crifice,  are  doomed  to  fuffer  for  their  own  fins. 
**  If  fuch  things  were  done  in  a  green  tree,  what 
will  be  done  in  the  dry  ? 


Serm.  XVII.       for  Redemption*  249 

In  this  difpenfation  God  has  abounded  to  us  in 
all  wifdom  3.nd prudence.  No  wifdom,  but  the  di- 
vine, could  devife  a  way,  in  which  lin  fhould  be 
condemned,  and  the  finner  pardoned — in  which 
God's  juftice  and  holinefs  fhould  be  difplayed,  and 
his  grace  and  mercy  exercil'ed  toward  the  guilty. 
Here  we  fee  righteoufnefs  and  grace  united,  and 
a<5ting  in  concert.  "  Mercy  and  truth  are  met 
together  ;  juftice  and  peace  have  kifled  each  oth- 
er. Truth  fprings  from  the  earth,  and  right- 
eoufnefs looks  down  from  heaven.  The  Lord 
gives  grace  and  glory.  His  falvation  is  nigh  to 
them  that  fear  him,  and  glory  dwells  on  the  earth. 
He  fpeaks  peace  to  his  people  j  but  let  them  not 
turn  again  to  folly." 

God  glorifies  himfelf  in  true  believers.  His 
grace  is  difplayed  in  arrefting  their  once  guilty 
progrefs  ;  in  awakening  their  attention  to  their 
falvation ;  in  renewing  them  to  repentance  j  in 
forgiving  their  fins  ;  in  fancftifying  them  to  his 
fervice,  and  in  preferving  them  amidft  a  thoufand 
dangers  unto  eternal  life.  In  them  the  fovereignty 
of  his  grace,  the  riches  of  his  mercy,  the  power 
of  his  Spirit,  the  truth  of  his  word,  the  faithful- 
nefs  of  his  promifes,  and  the  divine  excellency  of 
religion  are  clearly  manifefted.  They  glorify  him 
by  works  of  holinefs,  by  faith  in  his  promifes,  by 
a  profellion  of  his  name,  by  conftancy  in  his  fer- 
vice, and  by  zeal  to  promote  his  caufe,  and  to 
fpread  the  influence  of  his  religion.  He  will  be 
glorified  in  them,  and  they  in  him,  when  they 
fliall  appear  before  the  prefence  of  his  glory  with 
exceeding  joy.  Then  the  wonders  of  his  grace, 
and  the  myfteries  of  his  providence  toward  them 
will  be  unfolded.  Then  it  will  be  feen,  how  all 
things  have  been  working  for  their  good,  and  the 
things  which  feemed  to  be  againfl  them,  were  in- 
Vol.  V.  H  h 


25^  tinher/al  Prai/e 

tended  for  their  falvation.  Then  it  will  be  knowrt, 
how  immutable  has  been  God's  covenant  with 
them,  and  how  rich  is  his  munificence  in  reward- 
ing their  poor  fervice  with  an  exceeding  and  eter- 
nal weight  of  glory. 

God  will  finally  be  glorified  in  them,  who  rejed 
the  gofpel.  Thefe,  when  Chrifl:  fhall  be  revealed 
from  heaven,  will  be  punifhed  with  everlafting  de- 
ftruftion  from  the  prefence  of  the  Lord,  and  from 
the  glory  of  his  power.  Then  the  guilt  of  the 
impenitent,  and  the  equity  of  the  judgment  will 
be  manifefted,  every  vain  excufe  will  be  filenced, 
and  every  mouth  will  be  flopped.  Then  it  will  ap- 
pear, to  the  convidion  of  all,  that  God  is  right- 
eous in  all  his  ways,  and  holy  in  all  his  works, 
bountiful  in  the  rewards  which  he  beftows,  and 
jufl  in  the  punifhments  which  he  executes. 
We  may  obferve,  once  more,  fourthly, 

IV.  That  the  prophet,  contemplating  the  glo- 
rious work  of  redemption,  calls  for  a  general  cho- 
rus of  praife  from  the  creation  of  God.  "  Singy 
O  heavens,  for  the  Lord  hath  done  it ;  fhout  ye 
lower  parts  of  the  earth  ;  break  forth  into  fing- 
ing,  ye  mountains^  O  forefl,  and  every  tree  there- 
in, for  the  Lord  hath  redeemed  Jacob." 

What  if  we  underfland  this  apoflrophe  to  earth 
and  fkies,  as  an  intimation,  that  they  owe  all  their 
beauty  and  glory,  all  their  benignity  and  ufeful- 
nefs  to  the  work  of  redemption  ? 

When  man  finned,  he  fell  under  a  curfe,  and 
the  earth  was  curfed  for  his  fake.  It  is  the  re- 
demption, which  lias  in  any  degree  removed  the 
curfe.  Had  not  the  Redeemer  interpofed,  the 
earth  would  have  been  defolate  and  barren,  and 
the  heavens  would  have  withheld  their  friendly 
influence  ;  either  the  human  fucceifion  would 
have  ceafed  from  the  earthj  or  have  been  continu- 


Serm.  XVII.        for  Redemption,  251 

ed  in  it  under  an  unqualified  curfe  ;  and  the  world 
would  have  been  a  comfortlefs  and  inhofpitable 
wafte.  The  inchanting  fcenes  and  charming  prof- 
peds  of  the  fummer  feafon  ;  the  fmiling  afped 
and  enlivening  influence  of  the  fkies  ;  the  winds 
which  temper  our  atmofphere,  the  clouds  which 
waft  the  fhowers,  and  the  rains  which  refrefh  the 
earth  ;  the  fpreading  lawns,  the  verdant  meads 
and  the  joyous  herds  ;  the  ftately  mountains  and 
the  cheerful  vales  ;  the  fruitful  trees,  and  the  gol- 
den harvefts  ;  all  the  riches  and  beauties  of  nature 
— all  that  is  the  reverfe  of  the  dreary  ftate  of  win- 
ter, owe  their  exiftence  to  this  marvellous  work. 
To  this  we  are  indebted  for  the  joys  of  fenfe,  and 
the  pleafures  of  imagination  ;  for  the  continuance 
of  our  race,  or  its  continuance  in  fo  agreeable  a 
condition  ;  for  the  happinefs  of  children  in  the 
parent,  and  the  hopes  of  the  parent  in  the  chil- 
dren ;  for  the  fweets  of  relative  connexions,  the 
delights  of  friendly  intercourfe,  and  all  the  blef- 
fings  of  fociety.  Sing  then,  ye  heavens  ;  fun, 
moon  and  fl;ars  ;  fliout  ye  valleys  of  the  earth  ; 
break  forth  into  iinging,  ye  mountains, forefts  and 
trees,  ye  meadows,  fields  and  groves  ;  join  in  the 
fong,  ye  fons  of  Adam  ;  for  the  Lord  hath  done 
great  things  for  you  :  he  hath  redeemed  a  ruined 
world  from  the  curfe  ;  an  apoftate  race  from  de- 
ftruftion.  Amidft  this  chorus  of  praife  for  re- 
demption, are  any  found,  who  would  banifti 
from  fociety  the  Redeemer's  religion,  as  if  it  were 
a  nuifance  ;  not  ablefling  ?  Be  aftoniflied,  O  ye 
heavens  at  this  :  O  earth,  be  thou  horribly  a- 
fraid. 

This  apoftrophe  to  heaven  and  earth  fl:rongly 
exprefles  the  vaft  importance  of  redemption.  So 
great  and  glorious  is  the  work,  that  if  men  fhould 
cenfure  it,  or  Ihould  even  be  filent,  inanimate  na- 


252    ■  Univerfal  Fra'ife 

ture  would  rife  with  aftonifliment  to  fliout  in  their 
ftead  the  high  praifes  of  God. 

Let  finners,  confcious  of  guilt,  rejoice  and  give 
thanks  for  the  glorious  hopes,  which  are  fet  before 
them  in  the  gofpel. 

Reafon  teaches  you,  that  there  is  a  God,  a  juft 
and  holy  Being,  to  whom  you  owe  obedience, 
and  on  whom  you  depend  for  happinefs — that, 
having  finned  againft  this  God,  you  deferve  his 
wrath,  and  that  it  would  be  a  righteous  thing  to 
recompenfe  tribulation  to  you.  Thus  far  reafon 
leads  you  ;  and  here  it  deferts  you.  It  plunges 
you  into  darknefs  ;  but  affords  no  light  to  cheer 
you  there,  and  lends  no  hand  to  extricate  you 
thence.  The  gofpel  teaches  you,  that  a  Saviour 
has  died,  and  that  there  is  redemption  through 
his  blood.  "  It  is  a  faithful  faying  and  worthy  of 
all  acceptation,  that  Jefus  Chrift  came  into  the 
world  to  fave  finners."  Whatever  anxiety  you  may 
feel  under  a  deep  conviction  of  your  guilt,  you 
will  find  confolation  in  reforting  to  this  dodlrine. 
When  Peter  proclaimed  to  the  awakened  Jew  s  the 
promife  of  remifhon  on  repentance,  they  gladly 
received  the  word.  When  Philip  preached,  in  Sa- 
maria, falvation  by  Chrifl,  there  was  great  joy 
in  that  city.  When  Paul  taught  the  gentiles  in 
Antioch,  that  Chrifl  was  given  for  falvation  to 
the  ends  of  the  earth,  they  were  glad,  and  glori- 
fied the  word  of  the  Lord. 

True  believers  have  fpeciai  reafon  to  rejoice  in 
the  redemption,  for  they  are  already  partakers  of 
it :  it  is  actually  made  over  to  them.  When,  in 
a  confcioufnefs  of  their  compliance  with  the  terms 
of  falvation,  they  can  appropriate  their  perfonal 
interefl  in  it,  with  what  gratitude  and  joy  may 
they  contemplate  the  happy  change  in  their  con- 
dition I  They  have  pafTed  from  bondage  to  free- 


Serm.  XVII.        for  Redemption*  253 

dom — from  guilt  to  pardon — from  death  to  life. 
Once  they  were  dead  in  fin  ;  under  condemna- 
tion ;  expofed  to  the  wrath  of  God  ;  infenlible 
of  danger  ;  going  on  in  their  trefpaffes  ;  accumu- 
lating guilt ;  and  liable  every  moment  to  be  loft 
in  hopelefs  mifery.  Now  their  fins  are  pardoned 
and  their  fouls  renewed  ;  they  are  under  the  care 
of  God*s  grace,  and  the  fecurity  of  his  promife  ; 
they  have  a  title  to  heaven ;  and  the  divine  Spirit, 
dwelling  in  them,  will  prefer ve  them  unto  falva* 
tion.  Happy  change  :  they  may  review,  with 
admiration,  the  grace  of  God,  which  has  redeem- 
ed them  from  fin,  and  prepared  them  unto  glory. 
They  may  adopt  the  language  of  Paul  ;  "  I  thank 
Chrifl  Jefus  my  Lord,  that  I  have  obtained  mer- 
cy— The  grace  of  my  Lord  is  exceedingly  abun- 
dant." 

The  angels  above  join  in  the  general  fong  of 
praife  for  the  redemption.  "  The  heavens  fing, 
for  the  Lord  hath  done  it."  When  the  Saviour 
was  born,  a  multitude  of  the  heavenly  hoft  praif- 
ed  God,  and  faid,  "  Glory  to  God  in  the  high- 
efl  ;  peace  on  earth  j  good  will  to  men."  There 
is  new  joy  in  their  prefence,  when  a  finner  re- 
pents. Ev^ery  converfion  among  guilty  men  ;  ev- 
ery accefTion  to  the  church  of  Chrifl  becomes  the 
theme  of  a  new  fong  among  thofe  benevolent  be- 
ings. When  there  is  a  general  revival  of  pure  re- 
ligion, a  large  extenfion  and  increafe  of  Chrifl*s 
church,  they  fhout  forth  their  joy  in  loftier  and 
louder  flrains  :  then  the  whole  hierarchy  join  in 
the  praife  :  "  All  the  angels  fall  before  God's 
throne  on  their  faces,  and  worfhip  him,  faying. 
Amen.  Blefling,  and  glory,  and  wifdom,  and 
thankfgiving,  and  honour,  and  power  and  might, 
be  unto  our  God  forever  and  ever." 

Angels  rejoice  in  the  redemption  as  a  blefling 


254  JJniverfal  Praife 

to  mankind.  Their  benevolence  interefts  them  in 
the  happinefs  of  our  race.  They  rejoice,  when 
they  fee  iinners  redeemed  from  guilt,  and  brought 
to  participate  with  them  in  the  felicity  of  the 
world  above. 

They  rejoice  in  the  benefits  which  refult  to 
them/elves  from  the  redemption.  Though,  having 
never  fallen,  they  are  not  fubjeds  of  this  redemp- 
tion, yet  they  derive  unfpeakable  advantages  from 
it.  Their  knowledge  of  God's  charadler  and 
works,  their  admiration  of  his  wifdom  and  grace, 
their  love  to  him,  and  benevolence  to  his  crea- 
tures, and  confequently  their  real  happinefs,  arc 
increafed  by  this  difpenfation.  Hence  the  apoftle 
fays,  "  He  was  fent  to  preach  the  unfearchable 
riches  of  Chrift,  not  only  that  men  might  fee 
what  is  the  fellowfliip  of  the  myftery,  which  had 
been  hidden  in  the  purpofe  of  God  ;  but  alfo  to 
the  intent,  that  now  unto  principalities  and  pow- 
ers in  heavenly  places  might  be  known  by  the 
church  the  manifold  wifdom  of  God,  according 
to  his  eternal  purpofe  in  Chrift  Jefus."  Hence 
they  join  with  the  faints  above  in  this  new  fong 
unto  Chrift,  "  Thou  art  worthy  to  receive  hon- 
our and  power,  for  thou  waft  flain,  and  haft  re- 
deemed us  to  God  by  thy  blood,  and  haft  made 
us  kings  and  priefts  unto  him.** 

To  the  words  of  our  text  John  alludes,  when 
fpeaking  of  the  redemption,  he  fays,  "  Every 
creature  in  heaven,  and  in  earth,  and  under  the 
earth  heard  I  faying,  Blefling,  and  honour,  and 
glory,  and  power,  be  unto  him  that  fitteth  on 
the  throne,  and  to  the  Lamb  forever  and  ever.** 

How  glorious  is  this  redemption,  which  awak- 
ens the  praifes  of  all  holy  intelligences  ?  Great 
muft  be  the  work,  which  thus  interefts  the  be- 
nevolence, excites  the  joy,  and  tunes  the  fongs 


Scrm.  XVIl.        for  Redemption,  255 

of  angels,  as  well  as  faints.  The  joy,  which  it 
infpires  in  heaven,  demonftrates,  how  important 
it  is  to  our  fallen  race.  Let  guilty  mortals  repair 
to  the  mercy  of  that  God,  who  hath  redeemed 
Jacob,  and  glorified  himfelf  in  Ifrael. 

How  awful  is  the  demerit  of  fm,  which  could 
not  be  expiated  without  fo  coftly  a  facrifice  ?  How 
awfully  is  this  demerit  augmented  in  thofe,  who 
reject  the  benefit  of  fuch  a  facrifice  ?  If  difobedi- 
ence  to  God's  law  could  not  be  pardoned  without 
the  atonement  of  Chrift's  blood  ;  what  atone- 
ment will  be  found  for  thofe  who  trample  this 
blood  under  foot  ?  Their  fm  will  remain  ;  it  will 
cleave  more  clofely  to  their  fouls  ;  for  them  there 
is  no  more  facrifice  j  wrath  will  come  on  them  to 
the  uttermoft. 

How  happy  is  the  fecurity  of  true  believers  ? 
"  They  are  made  accepted  in  the  beloved."  They 
are  redeemed,  not  with  corruptible  things,  but 
with  the  precious  blood  of  Chrift.  Their  redemp- 
tion is  fure.  A  competent  price  has  been  paid. 
Through  grace  they  have  complied  with  the  terms 
of  their  acceptance.  Nothing  (hall  feparate  them 
from  the  love  of  God  in  Chrift.  Rejoice  in  that 
which  God  has  done  for  your  fouls,  and  is  doing 
in  them — done  to  procure  falvation  for  you,  and 
to  prepare  you  for  falvation,  and  is  doing  to  pre- 
lerve  you  to  it,  and  to  qualify  you  more  and  more 
for  it.  Rejoice  in  all  opportunities  to  celebrate 
his  works  of  grace. 

Come,  my  brethren,  to  this  table  of  the  Lord, 
with  a  thankful  recolledion  of  the  mercies  difplay- 
ed  in  your  redemption  \  and  here  learn  the  fongs, 
cultivate  the  tempers,  and  feek  the  bleflings  of 
thofe  who  are  redeemed  from  the  earth.  Sing, 
for  the  Lord  hath  doue  it.  Break  forth  into  fing- 
ing — fliout,  for  the  Lord  hath  redeemed  Jacob, 
and  glorified  himfelf  in  Ifrael. 


SERMON  XVIII. 


-=^«*«>< 


The  Wheels  of  Providence. 


►<<JJ)"»&..<J5>«-<.. 


A  Faft  Sermon,  April  1806. 


EZEKIEL  i.  16. 

■  ■ Their  appearance  and  their  work  was  as  it  were  a  wheel  in  the  middle 

of  a  wh«d. 

JL  HE  prophet  Ezekiel  was  carried  to  Baby- 
lon among  fome  of  the  firft  of  the  captive  Jews. 
Before  his  captivity  he  faw  many  changes  ;  and 
afterward  by  a  fpirit  of  prophecy  he  forefaw  ma- 
ny  more,  which  are  recorded  in  this  book. 

The  great  events  in  providence,  which  awaited 
his  own,  and  fome  other  countries,  are  reprefent- 
ed  to  him  in  an  emblematic  vifion.  He  faw  "  a 
whirlwind  rifmg  out  of  the  north,'*  or  out  of 
Babylon^  which  lay  northward  of  Judea.  This  be- 
tokened new  calamities  coming  on  his  country 
from  that  quarter.  "  There  was  a  great  cloud 
and  fire  infolding  itfelf ;"  or  rolling  in  wreaths 
of  fmoke,  as  when  clouds  are  blown  by  a  whirl- 
wind. This  denoted  the  terrible  majefty  and  ir- 
refiftible  power  of  God's  judgments  executed  on 
a  guilty  land.    From  the  midft  of  the  fiery  cloud 


r 


Serm.  XVIII.  The  Wheels  of  Providence.  257 

"  he  faw  four  living  creatures  come  forth,'*  repre- 
fenting  the  angels  of  God,  who  were  the  minif- 
ters  of  his  providence  and  the  executioners  of  his 
wrath  on  guilty  nations.     Thcfe  living  creatures, 
in  all  their  movements,  were  under  the  dired:ion 
of  one   governing    Spirit.      All   the   angels   are 
"  minifters  of  God,  hearkening  to  his  voice,  obey- 
ing his  commands,  and  doing  his  pleafure.'*  They 
"  had  each  four  wings,"  with  two  of  which  they 
covered  their  bodies  in  token  of  their  profound 
reverence,  and  with  two  they  flew  to  perform  the 
divine  behefts.     "  Their  wings  were  flretched  out, 
and  the  wings  of  one  touched  thofe  of  another," 
to  fignify  that  they  moved  in  concert.     "  Whith- 
er the  Spirit  was  to  go  they  went,  and  they  turn- 
ed not,  when  they  went  ;*'   but  proceeded  with 
fteadinefs  in  their  work,  till  it  was  accompliflied. 
To  exprefs  the  alacrity  and  rapidity  of  their  mo- 
tions, the  prophet  fays,  "  Their  appearance  was 
as  a  flalh  of  lightening.'* 

In  defcribing  the  fcenery  of  the  vilion,  Ezekiel 
further  adds,  that  "  by  each  of  the  living  crea- 
tures there  was  a  wheeiy  As  there  were  four 
living  creatures,  fo  there  were  four  wheels.  "  And 
their  appearance  and  their  work  were  as  the  col- 
our of  Beryl,  and  they  four  had  one  likenefs,  and 
there  was,  as  it  were,  a  wheel  in  the  middle  of  a 
wheel.''*  This  defcription  is  defigned  to  reprefent 
the  myfterious,  but  regular  manner,  in  which 
God  guides  and  orders  events  in  relation  to  the 
nations  of  the  earth. 

To  illuftrate  and  improve  this  figurative  repre- 
fentation  of  God's  providence,  is  what  we  now 
defign. 

I.  The  providence  of  God  is  reprefented  by  a 
wheel,  to  iignify,  that  it  is  always  in   motion — al- 
ways operating,  to  effectuate  its  various  defigns. 
Vol,  V.  I  i 


25^  T^he  Wheels  of  Providence. 

The  Being,  who  made  the  world  at  firft,  "works 
hitherto/'  and  will  continue  forever  to  work.  He 
upholds  and  governs  the  world,  and  fuperin tends 
all  events,  great  and  fmall,  which  take  place  in  it. 
If  he  fliould  fufpend  his  influence  and  withdraw 
his  hand,  the  fyftem  of  nature  would  be  diflblv- 
ed,  the  ftars  would  ftart  from  their  orbs,  planets 
run  lawlefs  through  the  void,  and  creation  return 
to  chaos. 

The  fame  providence  which  fuftains  the  uni- 
verfe,  overrules  all  events  in  our  world.  Not  on- 
ly the  armies  of  heaven,  but  alfo  the  inhabitants 
of  the  earth,  are  fubje<5l:  to  its  power.  The  revo- 
lutions of  ftates  and  kingdoms  are  under  its  con- 
troul.  "  There  are  many  devices  in  the  hearts  of 
men  ;  but  the  counfel  of  the  Lord  (hall  ftand." 
They  have  neither  wifdom  to  guide,  nor  power 
to  effed:  their  purpofes  without  his  fupport  and 
permiflion.  He  raifes  up  one,  and  calls  down 
another  ;  whatfoever  he  pleafes,  that  he  does, 
and  none  can  ftay  his  hand.  He  weakens  the 
ftrength  of  the  mighty,  and  turns  to  foolifhnefs 
the  devices  of  the  crafty.  He  gives  power  to  the 
faint,  and  to  them  who  have  no  might  he  increaf- 
es  ftrength.  The  great  events,  which  are  often 
brought  about  by  difproportionate  means,  are 
proofs  of  an  almighty,  fuperintending  providence. 

The  prophet,  defcribing  the  wheel  of  providence, 
fays,  *'  It  was  on  the  earth,  and  its  rings  were  fo 
high,  that  it  was  dreadful.'*  All  things  were 
comprehended  within  its  vaft  circumference,  and 
moved  with  its  motions.  There  is  a  fimilar  rep~ 
refentation  in  the  book  of  Job.  "  Who  can  by 
fearching  find  out  God  ?  Who  can  find  out  the 
almighty  to  perfection  ?  It  is  high  as  heaven  ;  what 
can  we  do  ?  Deeper  than  hell ;  what  can  we  know  ? 
The  meafure  thereof  is  longer  than  the  earth,  and 


Serm.  XVIII.  The  Wheels  of  Providence.  459 

broader  than  the  fea.'*  The  majefty  of  providence 
is  defcribed  in  the  like  elevated  language  by  the 
prophet  Ifaiah.  "  God  fits  on  the  circle  of  the 
earth,  and  the  inhabitants  thereof  are  as  gralT- 
hoppers.  He  weigheth  the  mountains  in  fcales, 
and  the  hills  in  a  balance.  All  nations  before 
him  are  as  a  drop  in  a  bucket,  or  a  fmall  duft  in  a 
balance.  As  the  heavens  are  higher  than  the 
earth,  fo  are  his  thoughts,  and  his  ways  above 
ours." 

II.  Providence  is  compared  to  a  wheel,  to  fig- 
nify  the  tnutability  of  all  things  on  earth. 

As  the  condition  of  particular  perfons,  fo  the 
ftate  of  nations  and  kingdoms  is  always  changing. 
They  are  all  on  this  mighty,  ftupendous  wheel. 
All  are  in  motion.  None  are  ftationary.  Some 
are  rifing  ;  others  falling.  They  who  rife,  exult 
in  their  afcending  progrefs,  and  forget  that  their 
motion  will  foon  be  reverfed,  and  that  the  na- 
tions, which  now  feem  to  lie  under  them  in  the 
duft,  will,  at  a  future  time,  change  places  with 
them. 

There  was  a  time,  when  the  Jews  were  high  a- 
bove  all  nations.  In  Ezekiel's  day  they  had  funk 
to  the  loweft  degradation.  They  were  at  the 
bottom  of  the  wheel.  They  had  loft  their  pow- 
er, their  government,  their  liberty.  Many  were 
carried  captive  to  a  diftant  land  ;  thofe  who  re- 
mained at  home,  were  flaves  there.  But  they 
were  to  rife  again,  and  their  enemies  were  to  fall. 
The  Affyrians,  now  their  matters,  were  afterward 
conquered  by  the  Perfians.  At  that  time  the  Jews 
were  releafed  from  bondage,  and  allowed  to  return 
to  their  own  country.  The  Perlians  foon  funk 
from  their  elevated  pofition  on  the  wheel  and  the 
Grecians  rofe  over  them.  Thcfe,  in  their  turn, 
rolled  down,  and  the  Romans  afcended.     Thus 


26o  The  Wheels  of  Providence. 

the  nations  of  the  earth  have  been,  ftill  are,  and, 
for  a  time,  will  be  in  continual  rotation. 

Thefe  changes  are  the  immediate  effects  of  the 
pride,  ambition  and  avarice  of  men  ;  but  they  are 
all  under  the  fuperintendency  of  a  wife  and  right- 
eous providence.  "  The  rings  of  its  wheels  are 
full  of  eyes.'*  Their  motions  are  not  cafual,  but 
intelligent ;  the  effetls,  not  of  blind  impulfe,  but 
of  rational  defign.  '*  The  Spirit  of  life  is  in  the 
wheels,  and  whitherfoeverthe  Spirt  goes,  they  go." 

God  has  fome  great  and  benevolent  defign  in 
all  his  works.  Men  have  defign s  too,  but  they 
are  often  very  different  from  his.  The  end,  which 
divine  wifdom  has  in  view,  is  the  protedion  and 
enlargement  of  the  church,  the  diffufion  of  knowl- 
edge, and  the  eventual  eftablifhment  of  virtue  and 
righteoufnefs.  The  objeds,  which  earthly  pow- 
ers are  purfuing,  are  the  enlargement  of  territory, 
the  extenfion  of  dominion,  the  accumulation  of 
wealth.  But  all  their  purpofes  God  overrules  to 
the  furtherance  of  his  own  holy  and  benevolent 
ends.  "  The  wrath  of  men  he  makes  to  praife 
him,  and  the  remainder  of  their  wrath  he  reftrains.*' 
Powerful  kings  are  often  "the  rods  of  his  anger  to 
chaftife  the  people  of  his  wrath  ;  howbeit  they 
mean  not  fo,  neither  doth  their  heart  think  fo, 
but  it  is  in  their  heart  to  deflroy  and  cut  off  na- 
tions not  a  few.**  And  when  they  have  accom- 
pliflied  God's  righteous  defign  in  the  punifliment 
of  guilty  nations,  then  "  he  will  punifh  the  fruit 
of  their  fl:out  heart,  and  the  glory  of  their  high 
looks." 

III.  The  text  fuggefts  to  us,  that  there  is  a  v/on- 
derful  order  and  connexion  in  the  works  of  provi- 
dence. 

The  wheels  in  EzekiePs  vifion  were  fo  nicely 
framed  and  adjufted,  tfhat  they  moved  in  concert, 


Serm.  XVIII.  The  Wheels  of  Providence,  261 

and  without  interference.  "  There  was  a  wheel 
in  the  middle  of  a  wheel."  Their  motions  were 
all  harmonious  ;  they  were  all  direded  to  the 
fiime  point,  and  guided  in  the  fame  courfe  by  the 
Spirit,  which  was  in  them. 

In  a  complex  machine,  there  is  a  number  of 
wheels,  all  which  have  a  relation  to,  and  depen- 
dence upon  one  another.  One  wheel,  put  in  mo- 
tion, moves  the  next,  and  this  another  through 
the  whole  fyftem,  till  the  main  figure  is  exhibited, 
and  the  final  object  is  accomplifhed.  The  fcheme 
of  providence  is  more  complex,  than  any  human 
defign.  It  is  carried  on  by  a  greater  number  of 
movements.  It  is  framed  together  by  more  ex- 
quifite  wifdom.  It  is  conduced  with  more  exadt 
regularity,  and  accomplifhes  its  end  with  more  in- 
fallible certainty. 

We  can  fee  a  part  only  of  God*s  immenfe  plan. 
We  cannot  difcern  his  work  from  the  beginning 
to  the  end.  But  we  can  fee  enough  to  convince 
us,  that  there  is  a  wheel  within  a  wheel,  and  that 
one  movement  is  produced  by  another.  There  is 
often  in  the  fcheme  of  providence,  an  obvious 
connexion,  which  we  can  trace  through  a  Ions: 
Icnes. 

The  aft  of  Jacob's  fens  in  felling  their  brother 
Jofeph  into  Egypt,  led,  by  various  fteps,  to  the 
prefervation  of  that  country,  and  of  the  patriar- 
chal family  in  a  time  of  extreme  famine.  It 
brought  down  this  family  into  Egypt.  The  in- 
creafe  of  the  Hebrews  awakened  the  jealoufy  of 
the  Egyptians  who,  to  check  the  growth  of  thefe 
foreigners,  reduced  them  to  cruel  fervitude.  The 
opprefiions  which  they  fufFered  were  the  occafion 
of  their  feeking  and  obtaining  deliverance  from 
this  land  of  idolatry.  In  confequence  of  their 
deliverance,    a  church  was  planted  in  Canaan, 


ii62  The  Wheels  of  Providence, 

which  had  been  long  overfpread  with  ignorance, 
fuperftition  and  vice.  From  hence  the  knowledge 
of  true  religion  was  afterward  communicated  to 
other  nations.  The  Jews  often  departed  from 
the  purity  of  divine  inftitutions,  and  corrupted 
the  religion,  which  had  been  taught  them  from 
heaven.  For  their  defedion  they  were  puniftied 
with  various  calamities.  For  their  impenitence 
under  milder  punifhments  they  were  given  up  to 
the  power  of  their  enemies,  and  fcattered  among 
furrounding  nations.  By  means  of  their  captivi- 
ties and  difperfions  the  knowledge  of  the  facred 
fcriptures  and  of  the  ancient  prophecies  was  dif- 
fufed  in  the  world  ;  notices  of  the  future  appear- 
ance of  a  wonderful  Redeemer  were  conveyed  to 
many  nations  ;  the  Old  Teftament  became  fo  far 
known  and  regarded  among  the  learned,  that  it 
was  tranflated  into  the  Greek,  which  was  the 
moil  common  language  of  the  day.  Thus  the 
world  was,  in  fome  meafure,  prepared  to  receive 
the  gofpel,  when  it  was  preached  by  the  apoftles. 

When  the  Saviour  appeared,  the  Jews  rejected 
him.  For  their  unbelief  they  were  delivered  into 
the  hands  of  the  Romans,  and  fcattered  into  all 
parts  of  the  empire.  Their  difperlion  was  the  oc- 
cafion  of  many  vifits  and  epiftles  from  the  apoftles 
to  them,  and  to  the  gentiles  among  whom  they 
dwelt.  Thus  the  gofpel  was  more  fpeedily  and 
more  extenfively  propagated.  Things  are  now 
working,  in  the  courfe  of  providence,  for  the  re- 
covery of  that  people,  who  have  long  feemed  to 
be  reprobated  for  their  unbelief.  "  Have  they 
ftumbled,  that  they  fliould  fall  ?  By  no  means  ; 
but  rather  through  their  fall  is  falvation  come  to 
the  gentiles.  And  if  the  fall  of  them  be  the  riches 
of  the  world,  and  the  diminiftiing  of  them  be  the 
riches  of  the  gentiles,  how  much  more  their  ful- 


Serm.  XVIII.  The  Wheels  of  Providence*  263 

nefs  ?  And  what  fliall  the  receiving  of  them  be, 
but  life  from  the  dead  ?*' 

Within  our  own  times  we  have  feen  fomething 
of  this  connexion  in  the  wheels  of  providence. 
The  late  revolution  in  America  awakened  a  revo- 
lutionary fpirit  in  France.  The  fucceflive  changes 
in  that  nation  have  placed  at  the  head  of  govern- 
ment a  man  of  deep  policy,  boundlefs  ambition, 
daring  enterprize,  and  diftinguiihed  military  tal- 
ents, who  has  efFeded  aftonifhing  changes  in  Eu- 
rope. The  mighty  convulfions,  which  have  there 
been  felt,  are  eafily  retraced  to  our  own  country. 
Here  was  a  wheel  in  the  midft  of  a  wheel.  When 
this  was  moved,  others  moved  after  it  in  fucceflion, 
till  a  great  part  of  the  world  was  feen  in  motion. 
Great  events  have  already  appeared  j  greater  are 
ftill  to  follow. 

However  unhappy  the  wars  and  changes  in  Eu- 
rope may  have  been  in  their  immediate  effects, 
fome  confequences  have  followed,  which  good 
men  defired.  The  credit  and  influence  of  popery 
in  France,  Italy,  and  other  ftates,  are  much  di- 
miniflied.  It  does  not  indeed  appear,  that  the  na- 
tions are  reformed ;  but  the  way  is  more  open 
than  formerly,  to  apply  the  means  of  reformation. 
The  proteftant  religion  is  now  allowed,  where 
once  it  was  punifhable  by  law  ;  and  the  preachers 
of  pure  Chriftianity  are  tolerated  and  encouraged, 
where,  not  long  fmce,  they  would  have  fuffered 
perfecution.  Infidelity  has  indeed  rifen  on  the  de- 
clenfions  of  popery,  as  prophecy  has  warned  us  to 
exped:  ;  but  its  triumph  cannot  be  long,  becaufe 
it  is,  in  its  nature,  inconfiftent  with  the  freedom, 
if  not  with  the  fubliftence  of  civil  fociety. 

In  a  conlidcrable  part  of  Germany  the  eftabKfh- 
ed  religion  is  popery,  and  in  that  empire  there 
will  undoubtedly  be  great  changes.     The  emperor 


264  The  Wheels  of  Providenci, 

of  the  Gauls  may  probably  be  an  inftrument,  in 
the  hand  of  providence,  to  weaken  the  political 
power  of  the  papal  religion  in  other  nations,  as  he 
has  done  in  France  ;  and  when  this  inftrument 
fliall  have  accompliflied  its  end,  it  will  be  laid 
afide. 

IV.  The  text  farther  teaches  us,  that  the  ways  of 
providence  are  often  fecret  and  myjierious.  One 
wheel  is  hidden  within  another.  We  cannot  dif- 
cern  in  what  manner,  and  to  what  end,  they  are 
moved,  until  their  motions  are  manifefted  in  the 
events  produced. 

'*  Clouds  and  darknefs  are  round  about  God's 
throne.  His  judgments  are  unfearchable,  and  his 
ways  paft  finding  out.  His  way  is  in  the  fea, 
his  path  in  the  great  waters,  and  his  footfteps  are 
not  known."  When  he  works,  there  is  "  a  hid- 
ing of  his  power." 

God  himfelf  is  invifible.     We  fee  the  opera- 
tions, but  not  the  hand,  that   performs  and  di- 
rects them.     As  Job  fays,  "  We  go  forward,  but 
he  is  not  there  ;    and  backward,  but  we  cannot 
perceive  him  ;  on  the  left  hand,  where  he  doth 
work,    but  we  cannot  behold  him  ;    he   hideth 
himfelf  on  the  right  hand,  that  we  cannot  fee  him." 
The  events,  which  we  obferve,  often  have  an 
undifcerned  connexion  with  other  events,  which 
we  never  expeded  nor  imagined.     Great  calami- 
ties, and   great  deliverances,  important  changes 
and  mighty  revolutions  are  frequently  the  effects 
of  caufes,  which  feemed  indifferent,  or  tending 
to  quite  contrary  refults.     Men   are  fometimes 
raifed  from  obfcurity  and  brought  into  publick 
life,  to  accomplifli  works,  which  we  fliould  not 
fuppofe  they  could  ever  have  intended,  or  even 
imagined,    and  to  which  their  wifdom,   ability 
and  education  appeared  utterly  unequal.     The 


Serm.  XVIII.  The  Wheels  of  Providence.  265 

faireft  means,  by  fome  unforefeen  occurrence,  fail 
of  their  end  ;  and  meafures  the  moft  unpromif- 
ing,  by  fome  fecret  influence,  or  by  fome  ftrange 
coincidence  of  circumftances,  prove  wonderfuily 
fuccefsful.  Many  of  the  great  events,  which  take 
place  in  the  political  world,  are  brought  about  in 
an  aftonifhing  manner,  which  mortals  could  not 
have  contrived  beforehand,  nor  can  inveftigate  af- 
terward. Hence  Solomon  fays,  "  The  race  is  not 
to  the  fwift,  nor  the  battle  to  the  ftrong,  nor 
bread  to  the  wife,  nor  riches  to  men  of  under- 
ftanding ;  nor  favour  to  men  of  fkill ;  but  time 
and  chance  happeneth  to  them  all.*'  Little  inci- 
dents may  lead  to  mighty  confequences.  Difap- 
pointments  may  be  the  occafion  of  great  fuccefles. 
A  defeat  in  battle  may  operate  to  a  future  victo- 
ry, or  victory  to  a  total  defeat.  The  cautious 
counfels  of  wile  politicians  rnay  terminate  in  per- 
plexity and  confuiion  j  the  rafli  adventures  of  the 
bold  and  daring  may,  in  the  moft  complicated 
dangers,  effect  furprizing  deliverances.  The 
prophet,  trufting  in  God's  promifed  protection, 
bids  defiance  to  the  powers  of  the  world.  "  Af- 
fociate  yourfelves,  O  ye  people,  and  ye  fhall  be 
broken  in  pieces  ;  give  ear,  all  ye  of  far  coun- 
tries ;  gird  yourfelves,  and  ye  fhall  be  broken  in 
pieces  ;  take  counfel  together,  and  it  fhall  come 
to  nought ;  fpeak  the  word,  and  it  fliall  not  ftand ; 
for  God  is  with  us.** 

Our  fubject  fuggefts  to  us  fome  ufeful  reflec- 
tions.- 

I.  It  is  matter  of  high  confolation,  that  all  things 
are  under  the  government  and  fuperintendency  of 
a  perfe<5t  Being.  "  The  Lord  reigns  ;  let  the 
earth  rejoice.'* 

There  are  many  events,  which  give  us  anxiety. 
As  we  cannot  forefee  their  confequences,  we  fear 
Vol.  V.  Iv  k 


266  The  Wheels  of  Providenee, 

the  worft.  But  the  very  events,  which  feem  t6f 
bode  evil,  may,  in  the  unfeen  connexion  of  things, 
tend  to  good.  If,  in  their  firft  operation,  they 
ihould  feem  difaftrous,  they  may,  in  a  feries  of 
motions,  exhibit  occafions  of  joy. 

In  fome  powerful  nations  we  fee  great  avarice^ 
ambition  and  pride.  Thefe  paflions  virtue  will 
condemn,  and  againft  them  prudence  will  guard. 
But  the  things,  which  unrighteous  men  intend  for 
evil,  may,  in  the  wonderful  workings  of  provi- 
dence, be  turned  to  good. 

Many  inftances  of  fuch  an  overruling  providence 
are  recorded  in  fcripture,  and  fome  we  ourfelves 
have  feen.  The  claims,  which  the  Britifh  gov- 
ernment made  upon  us,  filled  us  with  concern  ; 
their  attempts  to  enforce  their  claims  roufed  us  to 
arhis.  The  refult  has  been  the  eftabliihment  of 
our  national  independence,  and  a  feafon  of  unpar- 
alleled profperity.  Our  independence  was  one 
movement  in  the  grand  fcheme  of  providence.^ 
This  movement  has  touched  other  wheels,  and 
has  brought  forward  other  movements  ",  and  thefe, 
whatever  their  prefent  appearance  may  be,  will 
fooner  or  later  r^efult  in  happy  and  glorious  events. 
EzekieFs  wheels,  in  their  various  turnings,  rolled 
back  the  Jews  from  the  land  of  their  captivity  to 
their  own  country.  The  fame  wheels  are  ftill  roll- 
ing under  the  direction  of  the  fame  eyes,  which 
guided  them  in  the  prophet's  vifion,  and  will  1^ 
and  by  prefent  to  the  world  grand  and  important 
events,  in  which  all  wife  and  good  men  will  re- 
joice. 

We  often  complain  of  the  meafures  of  human 
governments,  as  unwife  or  unrighteous.  Such 
they  may  be,  for  earthly  rulers  are  but  men  ;  and 
even  we  ourfelves,  wife  as  we  feem,  may  mif- 
judge,  for  we  alfo  are  men.  But  there  is  one  great- 


5erm.  XVIIL  The  Wheels  of  Providence*  2Sf 

cr  than  all.  He  rules  univerfally.  Juftice  and 
judgment  iurround  his  throne.  To  his  laws  let 
""us  fubmit  J  in  his  government  let  us  rejoice. 

2.  Our  fubje6t  urges  us  to  approve  ourfelves  to 
God  by  a  wife  and  virtuous  conduct,  that  we  may 
be  fafe  under  his  government. 

Though  we  cannot  very  accurately  judge  what 
will  be  the  confcquence  of  the  political  meafures 
purfued  by  our  own,  or  other  governments,  yet 
we  can  judge  infallibly  concerning  the  tendency 
and  eflfed  of  general  virtue,  and  of  prevailing 
wickednefs,  under  the  divine  government  ;  for 
"  righteoufnefs  exalteth  a  nation  j  but  fin  is  a  re- 
proach to  any  people." 

We  all  wifti  the  happinefs  of  our  country.— 
However  incompetent  we  may  be  to  prefcribe  the 
political  means  of  national  felicity,  we  are  all 
competent  to  judge  of  the  moral  means,  for  thefe 
are  made  manifeft  in  the  courfe  of  God's  provi^ 
dence,  and  in  the  inftrudlions  of  his  word. 

Let  each  one,  then,  fearch  his  own  heart,  re- 
view his  paft  life,  renounce  his  iniquities,  do  juft- 
ly,  love  mercy,  and  walk  humbly  with  God. 

Let  every  one  receive  and  revere  the  holy  fcrip- 
tures,  as  the  oracles  of  God,  and  place  them  be- 
fore him  for  the  direSion  of  his  life,  and  hide  them 
in  his  heart,  that  by  their  influence  he  may  be  re- 
ftrained  from  fin,  and  quickened  to  every  good 
work. 

Let  all,  in  their  refpe<^ive  places,  encourage  and 
promote  virtue  and  righteoufnefs  among  others, 
and  confider  one  another  to  provoke  unto  love 
and  good  works. 

Let  all  cheerfully  contribute  to  the  fupport  of 
divine  inftitutions  in  the  fociety  of  which  they  are 
members,  and  to  the  difFufion  of  Chriftian  knowl- 
edge among  them  who  fit  in  darknef«« 


268  The  Wheels  cf  Providence. 

Let  the  fabbath  be  honoured  by  a  pious  recefs 
from  the  labours  of  the  world,  and  by  a  devout 
attendance  on  the  worfhip  of  God,  which  is  to 
be  ftatedly  folemnized  on  that  day. 

Let  children  be  early  formed  to  fentiments  of 
piety  and  to  the  praftice  of  virtue,  that  they  may 
be  ufeful  members  of  fociety  on  earth,  and  become 
meet  for  the  inheritance  of  the  faints  in  light. 

Cordially  uniting  in  fuch  meafures  as  thefe,  we 
fhall  enjoy  the  fure  protection  of  an  almighty  prov* 
idence,  and  have  little  to  fear  from  hoftile  nations. 
*'  When  our  ways  pleafe  the  Lord,  he  will  make 
our  enemies  to  be  at  peace  with  us.'* 

3.  Our  fubject  warns  us  againft  a  thoughtlefs 
confidence  of  continued  profperity. 

The  prophet  compares  the  work  of  providence 
to  a  moving  wheel,  to  fignify,  that  the  world  is  in 
continual  change— that  no  condition  of  perfons 
or  nations  is  ftable  and  permanent. 

While  Europe  has  been  in  agitations  and  con- 
vulfions,  we  have,  for  more  than  twenty  years, 
enjoyed  great  profperity  and  uninterrupted  peace. 
There  have  been  fome  moleftations  from  the  fava- 
ges,  and  fonie  fpoliations  on  our  commerce  j  but 
no  invafion  ;  no  fuch  hoftile  attack,  as  has  requir* 
ed  a  national  exertion  for  defence.  While  fome 
of  the  governments  of  Europe  have  been  fubvert- 
ed,  and  others  convulfed,  ours  has  remained,  and 
ftill  remains  unaflailed.  While  many  parts  of  the 
ancient  continent  have  felt  the  dire  fcourge  of 
fcarcity,  and  even  famine,  the  confcquence  of 
wafting  war  and  inclement  feafons,  we  have  en- 
joyed fuch  a  redundance  of  the  fruits  of  the  earth, 
as  to  be  able,  on  advantageous  terms,  to  fupply 
the  wants  of  our  fuffering  fellow  mortals. 

But  fhall  we  promife  ourfelves  the  long,  unin- 
terrupted continuance  of  fuch  profperity  ?     No  ; 


Serm.  XVIII.  The  Wheels  of  Providence,  i6g 

The  wheel  is  rolling  ;  and  foon  it  may  be  our 
turn  to  feel  its  defcending  motion.  The  changes 
in  other  nations  are  warnings  to  us.  There  are 
circumftances  attending  our  prefent  fituation, 
which  carry  a  threatening  afpecl.  It  is  a  period, 
in  which,  according  to  the  general  interpretations 
of  prophecy,  great  events  are  to  be  expeded.  Our 
profperity  has  continued  much  longer,  than  we,  or 
almoft  any  nation  have  experienced  at  one  peri- 
od. Our  moral  ftate  does  not  appear  to  be  mend- 
ed ;  but  iniquities  of  fome  kinds  have  obfervably 
increafed.  If  an  accumulated  weight  of  national 
guilt  Ihall  fall  on  the  defcending  part  of  the  wheel 
of  providence,  this  will  awfully  accelerate  its 
downward  motion.  Let  us  not  be  highminded 
but  fear.  God  feems  to  be  coming  forth  out  of 
his  place  to  punifh  the  inhabitants  of  the  earth  for 
their  iniquities.  The  earth  difclofes  her  blood, 
and  fcarcely  covers  her  flain.  Let  us  enter  into 
our  chambers,  and  (hut  our  doors  about  us  ;  there 
let  us  hide  ourfelves  until  the  indignation  be  over- 
paft. 

The  chambers  to  which  we  muft  refort,  for  fe- 
curity  from  impending  ftorms,  are  the  promifes 
and  providence  of  God.  "  The  name  of  the 
Lord  is  a  ftrong  tower  ;  the  righteous  run  into  it, 
and  are  fafe."  Into  this  we  muft  enter  by  re- 
pentance and  prayer,  and  here  we  muft  continue 
by  humble  obedience. 

The  fcripture  foretels  a  time,  when  the  religion 
of  the  gofpel  fhall  generally  prevail,  and  by  its  be- 
nign influence  fpread  peace  and  happinefs  among 
the  human  race.  But  previous  to  this  glorious 
period,  there  will  be  terrible  judgments,  violent 
convulfions,  and  mighty  revolutions.  Thefe  will 
be  the  dire  effects  of  men*s  inveterate  corruptions, 
which  will  have  funk  fo  deep,  that  they  can   be 


5?<?  77^  Wheels  gf  Providence 

purged  away  only  by  the  fpirit  of  judgment  and 
the  fpirit  of  burning.  To  fecure  ourfelves  from 
a.  fliare  in  thefe  calamities  all  human  power  and 
policy  are  utterly  infufficient.  Our  fecurity  will 
depend  on  the  governing  influence  of  religious 
principles,  and  the  general  practice  of  virtue  and 
righteoufnefs.  If  we  would  efcape  the  plagues^ 
which  are  coming  on  other  nations,  we  muft  fo 
far  feparate  ourfelves  from  them,  as  not  to  par- 
take of  their  fins. 

The  judgments  foretold  in  prophecy,  as  nearly 
preceding  the  grand  reformation  in  religion,  feem 
chiefly  to  be  pointed  againfl;  the  nations  embrac- 
ing the  papal  fup€rfl;ition.  But  if  we,  who  pro* 
fefs  a  puTer  religion,  imitate  thofe  nations  in  vicQ 
and  immorality,  on  what  ground  fliall  we  expei^ 
an  exemption  from  their  calamities  ?  National 
fafety  depends  on  virtuous  manners,  not  on  nom- 
inal profeflions.  Chrifl;  fays  to  the  church  in 
Sardis,  "  I  know  thy  works,  that  thou  hafl:  a 
name  that  thou  liveft,  and  art  dead.  Be  watch- 
ful therefore  and  fl;rengthen  the  things  that  re- 
main, which  are  ready  to  die  ;  for  I  have  not  found 
thy  works  perfect  before  God.  Remember  how 
thou  hafl:  received  and  heard,  and  hold  faft  and 
repent.  If  thou  fhalt  not  watch,  i  will  come  up- 
on thee  as  a  thief,  and  thou  flialt  not  know,  what 
hour  I  wiU  come  upon  thee.  He  that  overconi- 
eth  fliall  be  cloathed  in  white  raiment,  and  I  will 
not  blot  out  his  name  out  of  the  book  of  life  ;  but 
I  will  confefs  his  name  before  my  Father,  and  be- 
fore his  angels." 

He  that  hath  an  ear^  Ut  him  hear  'wkat  ihi  Spirit 
faith  unto  the  churcheu 


■^  '  LBFftlA'. 


SERMON  XIX. 


>o#^*©< 


The  Temper  of  a  Chrijiian  with  regard  to  Mami 
Good  and  Evil. 


ROMANS  xii.  9. 
Abhot'that  which  is  evil  :  cleave  to  that  which  is  good. 

L  HE  difference  between  good  and  evil  i& 
here  fuppofed  to  be  already  underftood  and  ac- 
knowledged. Thefe  Romans,  even  in  their  gen- 
tile ftate,  had  known  God,  though  they  had  not 
glorified  him  ;  and  they  had  received  the  infcrip- 
tion  of  the  great  rules  of  morality  on  their  hearts, 
though  they  had  not  obeyed  them.  By.  the  gof- 
pel  there  had  been  made  to  them  a  more  full  dis- 
covery of  the  divine  law  and  of  moral  obligation  5 
and,  at  the  fame  time,  a  way  had  been  opened 
for  the  pardon  of  their  paft  tranfgreffions.  They 
muft  therefore  now  have  been  capable  of  judg- 
ing what  was  right. 

The  wickednefs  of  the  world,  befure  of  the 
Chriftian  part  of  it,  is  owing  far  more  to  the  want 
of  an  honcft  difpofition,  than  to  the  want  of  ne- 
celTary  information.  Though  various  fpeculative 
opinions  are  adopted  among  Chriflians,  yet  con- 


272  The  Temper  of  a  Chrijlian  with  regard  is 

cerning  right  and  wrong  in  practice  there  is  a  gen- 
eral agreement,  except  where  the  judgment  is  per- 
verted by  the  habits  of  vice.  The  main  point  is 
to  abhor  that  which  is  evil,  and  cleave  to  that 
which  is  good.  With  this  temper  governing  our 
hearts,  we  fliall  be  fecured  from  dangerous  errors  j 
or  at  leaft  from  their  dangerous  influence. 

We  will  conlider  the  two  branches  of  our  text 
diftinaiy. 

Firfl.  We  will  explain  and  illuftrate  the  abhor'^ 
rence  of  evil. 

On  a  carelefs,  fuperficial  view  of  themfelves^, 
fome  may  imagine,  they  abhor  evil,  when  they 
really  cleave  to  it.  To  prevent  mifapprehenfions, 
we  muft  examine  our  hearts  with  attention. 

I.  There  is  a  great  difterence  between  a  real  ab- 
horrence of  evil,  and  an  external  forbearance  of  it, 

Meif  do  not  always  purfue  the  courfe  of  life, 
which,  under  other  circumftances,  their  hearts 
would  really  choofe.  A  regard  to  worldly  inter-r 
eft,  the  want  of  means  or  opportunity,  the  ap- 
prehenlion  of  detection  and  difgrace,  the  power 
of  education  and  example,  may  be  a  temporary 
reftraint  from  the  iniquity  to  which  they  are 
ftrongly  inclined,  and  which,  as  foon  as  the  re- 
ftraint ceafes,  they  will  purfue  with  avidity. 
King  Joafti  did  right,  while  he  was  under  the 
influence  of  Jehoiada  the  prieft  ;  but  when  the 
good  prieft  was  dead,  the  king  fell  away  to  idol- 
atry ;  and  even  murdered  Jehoiada's  fon,  who 
had  the  boldnefs  to  reprove  his  apoftacy.  He  who 
loves  iniquity  is,  in  the  judgment  of  God, 
deemed  guilty  of  it,  though  he  fliould  not  actual- 
ly praftice  it  ;  for,  in  this  cafe,  the  practice  is  pre- 
vented, not  by  voluntary  choice,  but  by  external 
reftraint. 

The  divine  law  forbids  covetoufnefs,  as  well  as 


Serm.  XIX.     Moral  Good  and  E'vil,  573 

oppreflion  ;  luft,  as  well  as  adultery  ;  envy  and 
malice,  as  well  as  cruelty  and  revenge.  It  re- 
quires us  to  put  oft'  the  old  man,  not  only  with 
his  deeds,  but  with  his  lufts  too.  The  thought  of 
fooliihnefs  it  pronounces  to  be  fin.  Wrath  and 
hatred  indulged,  it  condemns  as  murder  conceiv- 
ed in  the  heart.  The  outward  conduct  forms  the 
charafter  in  the  fight  of  men  ;  but  in  the  fight  of 
God  the  charafter  is  determined  by  the  habitual 
temper  :  for  he  feeth  not  as  man  feeth. 

To  know  ourfelves  then,  we  muft  obfcrve  the 
current  of  our  thoughts,  the  tendency  of  our  de- 
fires,  and  the  general  run  of  our  wilhes  and  in- 
tentions. 

We  forbear  fome  iniquities,  which  we  fee  in 
others.  So  far  it  is  well.  But  what  reftrains  us  ? 
— Is  it  a  fettled  principle  of  oppofition  to  evil  ?  Is 
it  a  fenfe  of  God's  holy  prefence  and  a  regard  to 
the  glory  of  his  name  ?  Is  it  a  fear  of  his  difplea- 
fure  and  an  apprehenfion  of  the  judgment  to 
come  ?  Or  is  it  only  fome  inferior  motive  arifing 
from  confiderations  of  temporal  convenience  ? 
The  man,  who  avoids  evil  from  the  latter  motive, 
may  be  called  prudent.  It  is  only  the  influence  of 
the  former,  which  denominates  him  iilrtuous. 

1.  There  is  a  great  difference  between  an  babitU" 
al<i  and  an  occajional  abhorrence  of  evil. 

One  who,  in  the  general  courfe  of  his  life,  is 
devoted  to  a  particular  vice,  may,  at  times,  feel 
an  abhorrence  of  it.  Excefs  of  indulgence  will 
often  produce  a  temporary  difguft,  without  erad- 
icating the  habit.  Nature,  clogged  and  enfeebled 
by  a  debauch,  loathes  the  pleafures  with  which  it 
is  overloaded  ;  but  as  foon  as  it  rifes  from  the  de- 
preffion,  the  defire  of  gratification  returns  with 
its  former  violence.  Sicknefs  or  afflid:ion  may, 
for  the  prefent,  deaden  the  relifli  for  particular 
VoT,.  V-  1. 1 


274  J^^-'^  Temper  of  a  Chriflian  with  regard  id 

fins,  or  awaken  fuch  convidlion  and  remorfe,  a^ 
will  produce  a  temporary  abhorrence  of  them  5 
and  yet,  when  health  and  profperity  are  reftored, 
the  love  of  thefe  very  fins  operates  as  ufual. 
There  is  no  alteration  in  the  temper  of  the  mind ; 
the  only  difference  is  in  the  Hate  of  the  body,  or 
in  the  outward  condition. 

There  are  few  wicked  men,  but  who  have  their 
ferious  aftd  thoughtful  frames.  The  admonition 
of  a  friend,  or  their  own  reflexions  may  awaken 
fentiments  of  oppofition  to  vice,  and  refolutions  to 
forfake  it ;  and  yet  thefe  fentiments  and  refolu- 
tions may  never  be  carried  into  effe<5l. 

This  occafional  indifference,  or  difrelifh  to  evil, 
is  not  a  real  abhorrence  of  it.  The  mind  ftill  is 
bent  toward  it  :  there  is  only  an  accidental  fuf- 
penfion  of  the  habitual  delire. 

3.  Therfe  is  a  material  difference  between  our 
abhorrence  of  evil  mother  people^  and  our  abhor- 
rence of  it  in  ourfehes. 

The  man  addi6ted  to  vice  condemns  in  others 
every  vice,  but  his  own  ;  and  this  too,  when  he 
happens  to  fuffer  by  it  in  his  interefl  or  reputa- 
tion. 

There  are  thofe,  who  take  great  freedom  witii 
the  characters  of  their  neighbours^  and  feem  to 
think  it  perfectly  innocent  for  them  to  divert 
themfelves  at  the  expenfe  of  any  man's  peace  and 
honour.  But  none  are  more  fevere  to  condemn 
this  liberty,  when  they  are  the  objefts  of  the  flan- 
der.  The  mofl  dilhoneft  man,  that  you  meet 
with,  if  he  happen  to  be  cheated  in  a  bargain, 
or  injured  in  his  property,  will  exprefs  great  ab- 
horrence of  fraud  and  opprefTion.  And  even  in 
indifferent  cafes,  men  ufually  cenfure  in  others  the 
vices,  of  which  they  think  themfelves  to  be  clear. 
The  knave  abhors  the  drunkard,  the  prodigal  def. 


Serm.  XIX.     Moral  Good  and  Evil.  lys 

pifes  the  mifer,  and  the  profane  fcoffer  detefts  the 
diffembler  in  religion. 

A  forwardnefs  then  to  condemn  fin  in  others, 
is  no  proof  of  a  real  abhorrence  of  it  ;  for  this 
may  proceed  from  partiality,  felfifhnefs,  pride,  ill 
nature,  or  a  difpoiition  to  juftify  ourfelves.  The 
main  queflion  is.  In  what  light  we  view  our  own 
fms  ?  Tbe/e  we  may  moft  clearly  difcern  ;  and 
fi-om  tbefe  we  have  moft  to  fear.  The/e  we  fhould 
contemplate  with  peculiar  abhorrence,  and  con- 
demn with  great  eft  fe  verity.  David  fays,  "  I 
was  upright  before  God,  and  I  kept  myfelf  from 
mine  iniquity. 

4.  There  is  an  effential  difference  between  the 
abhorrence  of  evil  it/elf,  and  the  abhorrence  of  its 
confequences. 

All  fin,  by  the  divine  conftitution,  tends  to 
mifery.  Even  in  the  prefent  life,  we  fee  this  to 
be,  in  fome  degree,  its  ufual  effect. 

Nature  perverted  loves  fin  ;  but  nature  cannot 
be  fo  changed  as  to  love  mifery.  The  fm  may  be 
pleafing,  but  the  proper  fruits  of  it  never  can  be 
fo. 

The  wicked  man,  while  he  loves  his  vices,  ab- 
hors their  tendency.  When  he  has  deftroyed  his 
health  by  excefs,  and  his  fubftance  by  prodigality, 
he  may  wifh  he  had  been  more  temperate  and  fru- 
gal. He  may  lament  the  painful  confequences  of 
his  irregularity.  But  he  would  have  felt  the 
fame  uneafinefs  and  difquietude,  if  he  had  loft 
his  fubftance  by  fire,  or  his  health  by  a  fever.  He 
is  not  difpleafed  with  his  own  condufl,  but  with 
the  divine  government,  which  has  eftablifhed  a 
connexion  between  vice  and  mifery.  "  The  fool- 
ifhnefs  of  man  perverteth  his  way,  and  his  heart 
fretteth  againft  the  Lord."  If  he  refolves  to  re- 
frain from  his  former  vices  ^  ftill  it  is  his  wifh. 


^7^  T^f^^  Temper  of  a  Chr'ijlian  with  regard  to 

that  he  might  indulge  them  with  fafety,  and  that 
the  confequences  of  them  might  be  prevented  by 
fome  more  eafy  and  agreeable  means,  than  forfak- 
ing  them. 

To  judge,  then,  whether  we  abhor  evil,  we 
muft  enquire,  whether  it  is  fm  itfelf,  or  only  the 
confequence  of  it,  that  offends  us — whether  we 
are  grieved  for  our  fins  in  the  inftances,  in  which 
we  feel  no  prefent  inconveniences  from  them  ;  for 
OMvfecret  fins  ;  for  every  known  aft  of  wickednefs ; 
for  the  guilty  thoughts  and  inclinations ,  which  have 
never  rifen  into  external  a6ls — what  is  the  princi- 
ple within  us  which  is  croffed  ;  whether  it  is  the 
love  of  virtue  and  righteoufnefs,  or  only  our 
pride  and  covetoufnefs.  By  fuch  enquiries  we  arc 
to  learn,  whether  we  abhor  moral  evil,  or  onl)^ 
abhor  poverty,  infamy  and  pain. 

5.  We  mufl:  remember,  that  there  is  a  mighty 
difference  between  an  abhorrence  of  evil,  and  an 
abhorrence  of  the  perfons,  who  have  done  it. 

This  difl:in<5tion  is  not  fufficiently  regarded.  If 
from  any  caufe  you  have  conceived  a  prejudice  a- 
gainft:  a  man,  you  readily  condemn  in  him  every 
adion  in  the  leaft  degree  exceptionable  ;  not  al- 
ways becaufe  you  hate  the  action,  but  often  mere- 
ly becaufe  you  hate  the  man.  The  fame  things, 
which  in  others  would  pafs  unnoticed,  are  repi'o- 
bated  in  him,  becaufe  you  wifh  to  defl;roy  his  re- 
putation, and  fink  him  as  low  in  the  opinion  of  the 
world,  as  he  has  already  fallen  in  yours.  This  is 
fo  far  from  being  a  hatred  of  evil,  that  it  is  really 
a  rejoicing  in  it.  It  is  nothing  different  from 
malice.  The  fame  temper,  which  prompts  you  to 
fcandalize  an  enemy,  and  to  fay  all  manner  of  evil 
againft  him,  would  take  pleafure  in  his  real  ini- 
quities, becaufe  thefe  might  enable  you  to  attack 
his  reputation  with  better  hopes  of  fuccefs.    Let 


Scrm.  XIX.     Moral  Good  and  Evil.  ijy 

no  man  tlieri  conclude  that  he  abhors  evil,  unlefs 
this  abhorrence  extends  farther  than  to  the  evil 
which  he  fees  in  his  enemies.  It  muft  come  home 
to  himfelf,  and  operate  with  peculiar  warmth  a* 
gainft  his  own  iniquities. 

Nothing  is  more  common,  than  for  oppofite 
parties  in  religion,  or  in  politicks,  to  vilify  one  a- 
nother.  The  fame  condud,  which  a  zealot  would 
overlook,  or  even  vindicate  in  his  own  party,  of 
frd,  he  will,  with  great  feverity,  reprehend,  and 
on  all  occafions,  expofe  in  a  rival  one.  This  he 
wiflies  to  weaken  and  difcredit  ;  but  to  exaU  and 
cftabHfli  his  oun.  For  this  reafon  you  often  fee 
religious  partifans  far  more  zealous  to  make  pro- 
felytes  to  their  fed:,  than  to  make  faints  of  their 
profelytes.  It  was  faid  of  the  Pharifees,  "  They 
compafled  fea  and  land  to  make  one  profelyte,  and 
when  they  had  gained  him,  they  rendered  him 
two  fold  more  a  child  of  hell  than  themfelves.** 
Hence  it  is,  that  they  who  pretend  to  form  a  pure 
church,  confifting  wholly  of  faints,  ufually  bring 
faintlhip  down  to  fo  low  a  ftandard  that  few  will 
want  proof.  They  have  men's  perfons  in  admi- 
ration, not  becaufe  of  their  virtue,  but  for  the 
fake  of  advantage  :  and  the  only  indifpenfible 
qualification  is  a  zealous  attachment  to  their  party. 

When  we  feel  in  ourfelves  a  zeal  againll  iniqui- 
ty, let  us  ftand  and  enquire,  whofe  iniquity  it  is, 
that  warms  our  zeal.  Is  it  our  own,  or  fome 
other  man's  ?  Is  it  that  of  a  friend,  or  of  an  ene- 
my ?  That  of  the  feci  to  which  we  belong,  or  on- 
ly that  of  a  fed  which  we  hate  and  wifh  to  de- 
prefs  ?  If  only  the  latter  awakens  our  difpleafure, 
it  is  not  the  e-vil  of  the  perfon,  but  the  per/on  him- 
felf^ that  is  the  object  of  our  abhorrence.  And 
let  us  beware,  left  the  zeal  in  which  we  glory  as 
a  virtue,  be  finally  imputed  as  a  vice.    If  we  hav6 


-278  The  Temper  of  a  Chriftian  with  regard  to 

bitter  envy  and  ftrife  in  our  hearts,  this  wifdoia 
defcendeth  not  from  above. 

6.  We  muft  diftinguifh  between  an  abhorrence 
of  particular  evils,  and  an  abhorrence  of  evil  at 
large. 

There  may  be  fome  vices,  from  which  men  arc 
fecured  by  their  conftitution  of  body,  or  condi- 
tion in  life-  There  are  alfo  vices,  which,  in  fome 
men's  chara<^er,  are  excluded  by  oppolite  vices.  A 
profufe^  and  a  miferly  difpoiition  are  both  vicious  ; 
but  they  cannot  meet  in  the  fame  perfon,  becaufe 
they  are,  in  their  nature,  inconiiftent.  The  fame 
may  be  faid  of  indolence  and  pajfionatenefs — of  care- 
leffhefs  and  anxiety  ;  and  many  other  vicious  tem- 
pers, in  their  extreme.  If  you  hate  a  particular 
vice  only  becaufe  it  ftands  in  the  way  of  your  pur- 
fuing another;  and  if  youabftain  from  one  evil, that 
you  may  pra<^ice  a  different  one  with  greater  free- 
dom ;  you  are  no  better  than  your  neighbor,  who 
abftains  from  your  vices,  that  he  may  follow  his 
own.  Your  fuppofed  abhorrence  of  evil,  is  only 
a  love  of  evil.  You  reject  one,  becaufe  you  love 
another  more. 

The  queftion  then  muft  be,  whether  you  efteem 
God's  commands  concerning  all  things  to  be  right, 
and  hate  every  falfe  way. 

Thefe  obfervations  may  fufEciently  illuftrate  the 
temper  under  conlideration.  Before  we  difmifs 
this  branch  of  our  fubjecl,  it  will  be  proper  to 
call  up  in  our  minds  fome  arguments  adapted  to 
awaken  an  abhorrence  of  evil. 

1.  All  moral  evil  is  contrary  to  the  nature  of 
God. 

That  great  and  dreadful  Being,  who  fills  the 
univerfe  with  his  prefence,  and  comprehends  all 
creation  within  the  circuit  of  his  infpe6lion,  is 
ever  reprefented,  in  fcripture,  as  loving  rigteouf- 


Serm.  XIX.     Moral  Good  and  Evil.  2j^ 

nefs  and  hating  wickednefs ;  as  looking  on  the 
virtuous  with  approbation  and  favor,  and  behold- 
ing with  abhorrence  the  workers  of  iniquity, 
Reafon  confents  to  the  truth  of  this  reprefenta- 
tion  ;  for  a  being  of  perfect  knowledge  and  recti- 
tude can  never  confound  things  fo  oppofite  in 
their  nature,  as  virtue  and  vice. 

The  dignity  of  man  confifts  in  a  conformity  to 
the  charad:er,  and  the  happinefs  of  man  depends 
on  the  enjoyment  of  the  favour  of  this  all-per- 
fect. Almighty  Being.  He  who  loves  what  God 
hates,  and  he  who  abhors  what  God  approves,  is 
the  objed  of  his  difpleafure,  and  therefore  muft  be 
miferable. 

Do  we  believe,  that  there  is  fuch  a  Being  ?  And 
can  we  think  it  indifferent  what  choice  we  make, 
and  what  courfe  we  purfue  ?  Do  we  imagine,  that 
he  who  made  and  upholds  us,  is  an  unconcerned 
fpe^tator  of  our  conduct  ?  Can  our  hearts  be  re- 
conciled to  the  idea  of  living  under  his  difappro- 
bation  ?  Can  we  contemplate  the  purity  of  his 
nature,  and  the  defilement  of  our  own,  and  not 
abhor  ourfelves  ?  Even  angels,  thofe  holy  beings, 
vail  their  faces  in  his  prefence.  What  humility 
then  Ihould  cover  the  face  of  guilty  man  ?  With 
what  felf-abafement  fliould  he  contemplate  his  owa 
fallen  condition  ?  With  what  heart-felt  penitence 
fhould  he  reflect  on  his  numerous  tranfgreflions  ? 
With  what  fervent  defires  ihould  he  feek  the  grace 
of  God  to  purify  his  foul  and  make  him  meet  for 
heavenly  joys  ? 

2.  Moral  evil  is  contrary  to  the  defign,  for 
which  we  were  created. 

When  we  contemplate  our  nature  as  formed  by 
the  Deity,  we  fee  that  we  were  made  for  a  higher 
purpofe  than  to  obey  the  calls  of  appetite  and  luft. 
We  have  within  us  the  facultv  of  reafon  to  dif- 


a  8®  The  Temper  of  d  Chrljiian  with  regard  to 

tinguifli  between  good  and  evil,  and  the  principk 
of  confcience  to  urge  our  choice  of  the  one,  and 
rejedion  of  the  other.  While  we  regard  iniquity 
in  our  hearts,  there  is  a  fenfe  of  guilt,  an  involunta- 
ry felf-condemnation  which  attends  us.  By  experi- 
ence we  find,  that  without  the  love  of  God  and  of 
virtue  governing  our  condudl,  there  can  be  no  ra- 
tional happinefs.  Ought  we  not  to  abhor  that,  which 
in  its  very  nature,  finks,  degrades  and  ruins  us  ? 
Ought  we  not,  in  our  hearts,  to  deteft,  and  in  our 
pra^iee,  to  avoid  that,  which  in  our  reafon  we 
condemn  ?  Shall  rational  beings  a^t  in  fuch  con- 
tradiftion  to  themfelves,  as  to  purfue  what  they 
know  to  be  miferable,  and  choofe  what  they  fee 
to  be  fatal  ?  We  call  ourfelves  rational  ;  and  we 
fliew  ourfelves  fuch,  when  we  abhor  evil,  and 
cleave  to  that  which  is  good. 

3.  The  revelation,  which  God  has  given  us,  is 
defigned  to  make  us  fee  the  reality,  and  regard 

•  the  importance  of  the  matter,  which  we  are  now 
contemplating.  , 

He  has  fpoken  to  us  from  lieaven,  and  demon- 
ftrated  the  voice  to  be  divine.  He  has  fent  proph- 
ets, apoftles,  angels,  and  one  greater  than  them 
all,  to  inftrucl,  warn  and  perfuade  us,  to  point 
out  the  path  which  leads  to  glory,  and  fence  up 
the  fatal  track  which  goes  down  to  the  chambers 
of  deftruclion  :  and  fliall  we  with  blind  infatua- 
tion, and  headlong  obftinacy,  leap  over  all  barri- 
ers, and  plunge  down  the  dreadful  precipice  ? 

4.  Coniider  what  the  Saviour  of  men  has  fuf- 
fered  to  deliver  us  from  evil,  and  you  will  be  con- 
vinced, that  you  ought  to  fly  from  it. 

Our  falvation  from  lin  and  its  confequences, 
was  the  defign  of  his  coming  into  this  world. 
To  accomplilh  this  benevolent  delign,  he  bare  our 
fins  in  his  ov,'n  body  on  the  crofs.     Great  was  the 


Serm.  XIX.     Moral  Good  and  Evil.  281 

burden,  which  he  fuftained,  when  God  laid  on 
him  the  iniquities  of  us  all.  View  him  in  all  the 
trying  fcenes  of  his  life  ;  efpecially  view  him  bleed- 
ing and  dying  on  the  accurfed  tree.  Recoiled:, 
that  our  lins  were  the  caufe,  and  deliverance 
from  them  was  the  end  of  all  his  fufferings  ;  and 
then  fay,  whether  every  lin  ought  not  to  be  your 
abhorrence  ?  Will  you  choofe  that  which  he  ab- 
horred ?  Will  you  indulge  that  which  caufed  his 
death  ?  Will  you  retain  that,  from  which  he  died 
to  deliver  you  ?  Is  there  in  man  fuch  perverfenefs 
of  foul,  fuch  ingratitude  to  a  benefactor,  and 
fuch  difregard  to  himfelf  ?  One  would  abhor,  the 
fight  of  an  enemy,  who  had  flain  a  child,  a  broth- 
er or  a  friend.  He  would  never  choofe  for  his 
companion  the  truculent  ruffian,  who  had  thus 
wounded  and  diftrefled  him.  Much  rather  (hould 
we  abhor  our  own  fins.  Thefe  have  filed  the  Re- 
deemer's blood — Thefe,  if  embraced  in  our  bofom, 
will  deftroy  our  fouls. 
Remember  farther, 

5.  AU  evil  is  oppofite  to  the  holy  Spirit.  God 
has  no  pleafure  in  the  death  of  the  wicked.  He 
calls  them  to  turn  and  live.  To  the  calls  of  his 
word  he  adds  the  fecret  motions  of  his  own  Spir- 
it. The  Spirit  of  God  is  holy  in  his  nature  and  = 
in  his  operations.  His  nature  is  oppofite  to  evil, 
and  his  operations  are  to  recover  us  from  it. 

His  awakening  and  convincing  influences  on 
the  minds  of  finners,  are  zd^XtdJi riving  with  them., 

Their  continuance  in  fin,  is  called  refifting  him. 
And  will  you  not  abhor  that  which  is  contrary  to 
the  Spirit  of  God — that  which  oppofes  his  friend- 
ly operations — that  which  is  fo  hateful  to  him, 
and  fatal  to  you,  that  he  is  ftriving  to  deliver  you 
from  it  ?  Will  you  refift  fuch  kindly  motions  and 
grieve  this  heavenly  vifitant  ? 
Vol.  V.  Mm 


282    The  Temper  of  a  Chrijlian  with  regard  to 

Contemplate  evil  in  any  point  of  view,  as  con- 
trary to  the  nature  of  God — to  the  defign  of  reve- 
lation— to  the  end  of  your  creation — to  the  pur- 
pofe  of  Chrill's  death,  and  to  the  influence  of  the 
noly  Spirit,  and  you  will  fee,  that  it  ought  to  be 
your  abhorrence.  And  when  you  find  that  thefe 
views  of  fin  bring  you  to  a  real,  habitual,  uni- 
verfal  abhorrence  of  it ;  and  that  this  abhorrence, 
while  it  extends  to  all  fm,  is  more  immediately 
pointed  at  your  own,  you  may  then  conclude, 
that  religion  has  place  in  your  hearts. 
We  proceed  now  to  illuftrate. 
Secondly,  The  other  branch  of  our  fubjed. 
Cleave  to  that  which  is  good. 

Religion  begins  in  the  renovation  of  the  inward 
man  ;  but  it  ends  not  there  :  it  difcovers  itfelf  in 
the  works  of  righteoufnefs.  The  pure  in  heart 
will  be  holy  in  all  manner  of  converfation.  It  is 
not  now  and  then  a  good  action,  or  a  temporary 
appearance  of  goodriefs,  which  will  prove  the  heart 
to  be  fincere  :  there  muft  be  an  adherence  to  that 
which  is  good. 

I.  We  muft  cleave  to  all  that  is  good,  without 
exception. 

In  the  new  man,—"  old  things  are  paft  away, 
and  all  things  are  become  new."  He  glorifies  God 
in  body  and  fpirit.  He  yields  himfelf  a  fervant  to 
God,  and  his  members  inftruments  of  righteouf- 
nefs to  him. 

We  muft  be  ready  to  every  good  work.  If,  in 
our  refolutions  of  obedience,  we  make  exceptions 
and  refervations,  it  is  not  the  will  of  God,  but 
our  own  will,  which  governs  us.  The  queftion 
with  us  muft  be,  not  fo  much  what  will  ferve  our 
worldly  defigns,  as  what  will  be  acceptable  in  the 
iightof  God. 


Scrm.  XIX.     Moral  Good  and  EviL  283 

2.  We  muft  cleave  to  that  which  is  good  with 
conjlancy, 

A  variable  goodnefs  will  not  meet  the  divine 
approbation.  Religion  is  "  a  patient  continuance 
in  well-doing.**  Of  Judah  and  Ephraim  God 
complains,  "  What  fliall  I  do  unto  you  ?  Your 
goodnefs  is  a  morning  cloud  ;  as  the  early  dew 
it  goeth  away.*'  Tranfient  refolutions  and  tem- 
porary reformations  are  not  cleaving  to,  but  tri- 
fling with,  that  which  is  good.  There  is  a  pecu- 
liar guilt  attending  the  cafe  of  thefe  fhort-iived 
converfions.  The  man,  who  forms  a  refolution 
in  favour  of  religion,  is  convinced  of  its  truth 
and  importance  ;  otherwife  there  v  ould  be  no 
ground  for  the  refolution.  Now  if,  after  this,  he 
abandon  the  ferious  purpofe  which  he  had  made, 
and  return  to  his  linful  courfe,  he  difcovers  great- 
er ftrength  of  luft,  greater  oppofition  of  heart  to 
goodnefs,  greater  contempt  of  God,  than  if  he 
never  had  been  the  fubject  of  thefe  convictions. 
Hence  the  apoftle  to  the  Hebrews  reprefents  it  as 
peculiarly  difficult  "  to  renew  thofe  again  to  repen- 
tance, who  fall  away,  after  they  have  been  once 
enlightened,  and  have  tafted  the  good  word  of 
God.*'  The  apoftle  Peter  alfo  fays,  "  If  after 
they  have  efcaped  the  pollutions  of  the  world 
through  the  knowledge  of  Chrift,  they  are  again 
entangled  therein  and  overcome,  the  latter  end 
is  worfe  with  them  than  the  beginning." 

There  are  lome  doubleminded  men,  who  are 
unftable  in  all  their  ways.  They  have  fo  much 
fenfe  of  the  obligations  of  religion,  that  they  dare 
not  wholly  difregard  them.  They  form  good  re- 
folutions, but  never  purfue  them  to  effect.  They 
feel  inward  convictions  of  fin,  but  never  carry 
them  to  a  real  repentance.  Their  lufts  prevail, 
and  fmother  their  Jialf-conceived  purpofcs  of  vir- 


284    The  Temper  of  a  Cbrijllan  with  regard  to 

tue.  Their  purpofes  again  revive,  and  are  again 
luppreffed.  Let  not  fuch  a  man  think,  that  he 
Ihall  receive  any  thing  of  God.  For  though  he 
fhould  never  run  to  the  fame  excefs  in  vice  as  ma- 
ny others  have  done,  being  at  times  under  ftrong- 
er  reftraints  from  his  own  conviction,  yet  he 
goes  more  abreaft  againft  light,  does  greater  vio- 
lence to  his  confcience,  and  more  direftly  oppofes 
the  Spirit  of  grace,  and  confequently  may  be  more 
criminal  in  the  fight  of  God,  than  fome  who 
feem  to  fin  with  a  higher  hand. 

This  thought  deferves  the  attention  of  thofe, 
who  have  had  frequent  convictions  and  awaken- 
ings from  the  providence  and  Spirit  of  God,  and 
yet  never  have  really  cleaved  to  that  which  is  good. 
They  ought  to  remember,  that  "  for  all  thefe 
things  God  will  bring  them  into  judgment  ;" 
for  in  proportion  as  they  have  been  favoured  with 
more  powerful  excitements  to  religion,  they  are, 
while  they  neglecl  it,  involving  themfelves  in 
more  awful  guilt,  and  filling  up  the  meafure  of 
their  fins  with  more  awful  rapidity.  If  oppofition 
to  an  awakened  confcience,  and  refiflance  of  a 
llriving  Spirit,  are  aggravations  of  guilt,  then 
we  mufi:  conclude,  that  as  finners  have  experien- 
ced thefe  more  frequently,  and  more  powerfully, 
their  guilt  is  on  this  account  more  dreadfully  in- 
creafing,  as  long  as  they  continue  impenitent  and 
unreformed.  Nor  can  they  know  how  foon  thefe 
favourable  motions  will  ceafe,  and  be  fucceeded 
by  unfeeling  hardnefs  of  heart. 

3.  We  mufi:  cleave  to  that  which  is  good,  even 
when  it  is  attended  with  difficulty  and  danger. 

Though  wifdom's  paths  are  paths  of  peace,  yet 
we  fliall  find  many  rough  places,  in  which  we 
mufi:  tread  with  caution,  and  walk  with  circum- 
fpedion,  lefi:  we  ftumble,  or  be  turned  out  of  the 


Serm.  XIX.     Moral  Good  and  Evil.  %^^ 

way.  Our  Saviour  has  warned  us,  that  narrow 
is  the  way  which  leads  to  Hfe,  and  ftrait  the  gate 
by  which  we  enter  ;  and  he  directs  us  to  ftrive 
with  earneftnefs — -to  prefs  on  with  refolution. 

Difficulties  and  oppofitions  will  arife  from  the 
corruptions  of  the  heart,  the  examples  of  the  un- 
godly, the  temptations  of  evil  fpirits,  and  the  ob- 
jects of  the  world.  But  we  muft  go  on  our  way,. 
and,  "  laying  afide  every  weight,  run  with  pa- 
tience the  race  fet  before  us." 

4.  We  muft  choofe  that  n  hich  is  good,  though 
we  be  Jingular  in  our  choice. 

The  man,  who  cleaves  to  God  with  purpofe  of 
heart,  rifes  fuperior  to  the  examples  and  entice- 
ments of  the  world.  He  walks,  not  as  plealing 
men,  but  God  who  fearcheth  the  heart.  He  de- 
lires,  indeed,  the  concurrence  and  afiiftance  of 
others  ;  he  wiflies  that  all  around  him  were  zeal- 
oufly  engaged  in  religion  :  thus  his  hands  would 
be  ftrengthened,  his  refolution  animated,  and  his 
temptations  weakened-  But  ftill  he  refolves, 
whatever  choice  others  make,  and  whatever 
courfe  they  purfue,  he  will  walk  with  God. 
Though  he  does  not  afFe6l  lingularity,  he  had 
rather  be  lingular,  than  wicked.  Pie  had  rath- 
er ftand  alone  in  virtue,  than  join  a  multi- 
tude in  vice.  Though  others  think  it  ftrange 
that  he  runs  not  with  them  to  the  fame  excels  of 
riot,  fpeaking  evil  of  him,  yet  he  knows  how  to 
juftify  his  own  conduct.  He  will  not  be  ridiculed 
out  of  his  virtue,  nor  bring  on  hirafelf  the  wrath 
of  God,  to  efcape  the  feoffs  of  men.  He  is  gen- 
tle toward  all  men,  but  a  fervant  to  none  in  mat- 
ters of  religion.  He  is  eafy  to  be  intreated  in  a 
reafonable  cafe,  but  he  will  not  be  perfuadcd  to 
violate  his  confcience.     "  He  will  have  no  fellow- 


ft 86    The  Temper  of  a  Chri/llan  with  regard  to 

fhip  with  the  unfruitful  works  of  darknefs,  but 
will  rather  reprove  them.'* 

We  have  feen  what  it  is,  to  cleave  to  that  which 
is  good.  We  will  clofe  the  fubjeft  with  fome  ar- 
guments to  confirm  our  refolutions  in  well  doing. 

"  Who  is  he  that  will  harm  you,  if  ye  be  fol- 
lowers of  that  which  is  good  ?"  This  will  always 
be  fafe.  There  can  be  no  real  danger  attending 
it  ?  Whatever  dangers  you  may  apprehend,  they 
are  but  imaginary.  They  are  the  fuggeftions  of 
luft,  not  of  wifdom.  Can  there  be  danger  in  dai- 
ly prayer  to  God,  in  a  pious  regard  to  his  provi- 
dence, and  in  a  reverence  of  his  name  ?  Can  there 
be  danger  in  righteoufnefs,  benevolence  and  in- 
tegrity toward  men  ?  Can  there  be  danger  in 
fobriety,  temperance,  purity  and  meeknefs  ?  Do 
thefe  virtues  expofe  you  to  any  mifchiefs,  from 
which  the  contrary  vices  would  fccure  you  ? 

The  wicked  man  is  often  perplexed,  what  courfe 
to  purfue,and  what  turns  and  lliifts  to  make,  that 
he  may  fhun  the  evils  which  threaten  him  ;  and, 
after  all  his  artifice,  he  runs  into  the  very  mifchief 
which  he  aims  to  avoid,  or  plunges  himfelf  into  a 
greater  by  declining  a  lefs.  The  upright  man 
needs  no  artifice.  The  way  of  fafety  lies  plain  be- 
fore him.  It  is  only  to  follow  that  which  is  good. 
*'  He  who  walks  uprightly  walks  furely  ;  his  in- 
tegrity will  preferve  him.*' 

"  Great  peace  have  they  who  love  God's  law, 
and  nothing  fhall  offend  them.'*  Whatever  af- 
flidlions  befall  them,  they  have  joy  in  the  reflec- 
tion, that  their  fteady  aim  has  been  to  approve 
themfelves  to  God. 

"  Jefus,**  the  great  pattern  of  virtue,  "  went 
about  doing  good.  He  was  holy,  harmlefs,  un- 
defiled,  feparate  from  finners.'*  No  dangers  ever 
diverted  him  from  the  work  which  God  gave  him 


Serm.  XIX.     Moral  Good  and  Evil,  287 

to  do.  The  more  conftantly  we  cleave  to  that 
which  is  good,  the  nearer  we  approach  to  his 
charad:er. 

The  way  of  goodnefs  leads  to  happiness.  The 
pleafure  which  the  good  man  finds  in  religion 
here,  is  an  earneft  of  fuperior  happinefs  hereaf- 
ter. By  experience  he  daily  learns  the  tendency 
of  virtue,  and  is  perfuaded  that  there  awaits  him, 
in  God's  prefence,  fulnefs  of  joy.  Amidfl  the 
changes  of  this  mortal  ftate,  he  looks  up  to  God 
with  cheerful  hope  and  confidence,  that  under 
the  direction  of  perfed  wifdom,  all  things  are 
working  for  his  good  ',  that,  in  the  hands  of  in- 
finite power,  his  future  felicity  is  fecure  ;  and 
that  thefe  light  afflidions,  which  are  but  for  a 
moment,  will  prepare  him  for  a  far  more  exceed- 
ing and  eternal  weight  of  glory.  Confcious  that 
he  has  cleaved  to  that  which  is  good,  he  contem- 
plates, with  a  ferene  and  cheerful  mind,  the  gloo- 
my change  of  death,  viewing  it  as  the  happy  pe- 
riod oi  all  his  painful  labours,  and  his  introduc- 
tion to  a  world,  where  he  fliall  receive  an  abun- 
dant reward. 

That  we  may  cleave  to  that  which  is  good,  let 
us  make  it  our  full  and  deliberate  choice.  Let  us 
feek  the  fpiritual  renovation  of  the  heart,  a  mind 
enlightened  to  the  clear  difcernment  of  truth, 
and  a  temper  moulded  into  a  conformity  to  the 
charaAer  of  God.  Let  us  ever  guard  againft  the 
firft  departure  from  goodnefs  j  for  one  devious 
ftep  leads  to  another.  When  we  begin  to  wander, 
we  can  prefcribe  no  bounds  to  tranfgreffion.  Let 
us  entertain  no  fentiments,  which  contradi6l  mor- 
al redtitude.  Such  fentiments,  whatever  argu- 
ments may  be  urged  in  their  fupport,  muft  be 
falfe.  Nothing  can  be  true,  which  is  contrary  to 
moral  goodnefs.     Great  familiarity  with  ourfelves 


^88    *the  Temper  afa  Chriftian  with  regard  to^  kd 

is  neceffary  to  conftancy  in  religion.  It  is  by  the 
examination  of  our  hearts,  and  the  review  of 
our  anions,  that  we  learn  whether  they  are  con- 
formed to  the  will  of  God.  It  is  thus  that  we 
make  a  feafonable  difcovery  of  our  errors,  and  cor- 
real them  before  we  are  led  dangeroufly  aftray. 
Remembering  our  dependence  on  God,  we  muft 
repair  often  to  his  throne  for  light  to  guide  us, 
and  grace  to  preferve  us  in  the  way  of  goodnefs 
and  truth. 

Happy  is  the  man  who  with  the  Pfalmift  can  fay, 
"  I  have  chofen  the  way  of  truth,  thy  judgemnts 
I  have  laid  before  me,  I  have  ftuck  unto  thy  tefti- 
monies.  I  will  run  the  way  of  thy  command- 
ments, when  thou  flialt enlarge  my  heart." 


SERMON  XX. 


>Q*<S>*©< 


Moral  Refledions   on  Floods, 


-►■•»^B><®t«(Jl><"<' 


A  Sermon  deliveted  February  22,  1807. 


..(5D-i|»<a>'< 


AMOS    ix.    5. 

The  Lord  of  hofts  is  he  that  toucheth  the  land,  and  it  shall  melt,  and  all  that 
dwell  therein  shall  mourn,  and  it  shall  rife  up  wholly  like  a  flood,  and 
shall  be  drowned  as  by  the  flood  of  Egypt. 


Gi 


'REAT  and  important  events  are,  in  the 
facred  writings,  often  defcribed  by  allufions  to  the 
fudden  rife  and  extenfive  fpread  of  waters.  This 
metaphor  is  fometimes  ufedto  exiprck happy  events; 
but  morefrequently  thofe  which  are  calamitous.  To 
the  latter  it  is  appHed  in  our  text. 

The  prophet  foretels  a  defolation  foon  to  come 
on  the  land  of  Ifrael  by  the  invafion  of  their  en- 
emies. The  fudden  manner  and  irrefiftible  force 
of  the  invafion,  and  the  clean  riddance  which  it 
Ihould  make  of  people  and  property  he  illuftrates 
by  a  flood  j  particularly  by  a  flood  of  Egypt, 
Vol.  V»  N  n 


2go  Moral  Rcfie6lions  on  floods* 

when  the  river  Nile,  overflowing  the  lower  coun- 
try, compelled  the  inhabitants  to  retire  with  their 
fubftance  to  the  higher  grounds.  "The  Lord 
toucheth  the  land,  and  it  {hall  melt ;"  fliall  feem 
to  be  at  once  diflblved  into  water.  "  It  Ihall 
rife  up  wholly  as  a  flood,  and  fliall  be  drowned  as 
by  the  flood   of  Egypt." 

Floods  of  water  naturally  fuggeft  to  us  many 
ufeful  meditations,  fome  of  which  may  properly 
employ  our  minds  this  afternoon. 

The  winter  hitherto  has  been  moft  remarkable, 
A  long  courfi?  of  intenfe  cold  has  covered  the 
ilreams  with  prodigious  mafles  of  the  firmefl;  ice, 
Theflireamsj  thus  bridged  over,  have,  thrice  with- 
in three  weeks,  been  fuddenly  fwelled  by  copious 
rains  to  fuch  a  height,  as  to  fvveep  off"  by  the  force 
of  water  and  weight  of  ice,  a  great  part  of  the 
mills,  and  mofl:  of  the  bridges,  which  flood  upon 
them. 

By  reafon  of  the  increafe  of  people,  wealth, 
bufinefs  and  travelling,  works  of  this  kind  have 
been  greatly  multiplied  within  a  few  years  ;  the 
lofs  fuftained  therefore  by  individuals  and  by  com- 
munities has  been  incalculable  ;  and  the  embar- 
raflments,  to  which  many  travellers  and  fome 
families  are  fubjecled,  in  confequence  of  thefe  de- 
vaftations,  is  inconceivable. 

Thefe  floods,  though  difaftrous  to  property, 
jnaty  be  conducive  to  the  promotion  of  piety. 
With   this  view  we  will  now  contemplate  them, 

I .  They  lead  us  to  realize  the  majefty  and  fu- 
premacy  of  God. 

Grand  and  ftriking  is  the  defcriptive  language 
of  the  prophet  in  our  text.  "  The  Lord  of  hofts 
is  he,  that  toucheth  the  earth,  and  it  fliall  melt." 
The  touch  of  his  finger  covers  the  earth  with  a 
flood  J  as  fuddenly,  as  if  the  folid  ground  were  melt- 


Scrm.  XX.  Moral  Refledions  on  Floods,  291 

ed  into  a  fluid  mafs.    The  land  rifeth  into  a  flood. 
The  prophet  adds,  "  It  is  he  that  buildeth  his  flo- 
ries  in  the  heavens,  and  hath  founded  his  troop 
in  the  earth  ;  he  that  calleth  for  the  waters  of  the 
fea,  and  poureth  them  out  on  the  earth  ;    the 
Lord  of  hofls  is  his  name."     We  have  a  limilar  de- 
fcription  of  God's  power  in  the  book  of  Micah, 
"  The  Lord  cometh  forth  from  his  place  ;  he  will 
come  down  and  tread  on  the  high  places  of  the 
earth,  and  the  mountains  fliall  be  molten  under 
him,  and  the  vallies  Ihall  be  cleft ;  they  fhall  be  as 
wax  before  the  fire,  and  as  waters  poured  down 
a  fteep  place."     The  fame  allufions  we  find  in  the 
bookof  Pfalms.     "  The  Lord  is  very  great  ;  he  is 
clothed  with  honour  and  majefty.     He  covereth 
himfelf  with  light,  as  with  a  garment  ;  he  ftretch- 
eth  out  the  heavens  like  a  curtain ;  he  layeth  the 
beams  of  his  chambers  in  the  waters  ;  he  maketh 
the  clouds  his  chariot ;  he  walketh  on  the  wings 
of  the  wind.  He  laid  the  foundations  of  the  earth  ; 
he  covered  it  with  the  deep  as  with  a  garment ;  the 
waters  ftood  above  the  mountains.     At  his  retsuke 
they  fled  ;  at  the  voice  of  his  thunder  they  hafted 
away."     God's  fovereign  and  abfolute  difpolal  of 
the  mighty  waters  is  adduced  in  the  book  of  Job, 
as  a  demonfl:ration  of  his  fupreme  and  univerfal 
dominion.     Thus  fpeaks  the  Almighty  to  his  fer- 
vant ;  "  Who  fliut  up  the  fea  with  doors  ? — I  made 
the  cloud  its  garment,  and  thick  darknefs  its  fwad- 
dling  band.     I  brake  up  for  it  my  decreed  place, 
and  fet  bars  and  doors,  and  faid.  Hitherto  ihalt 
thou  come,  and  no  farther,  and  here  fhall  thy 
proud  waves  be  fl:ayed."    God's  controuling  pow- 
er over  floods  and  mountains  was  manifefted  in  a 
peculiar  manner  to  the  Jews,  in  their  deUverance 
from  Egypt,  and  introduction  into  Canaan.  This 
is  grandly  defcribed  in  one  of  the  Pfalms.    "  When 


Qg2  Moral  Reflexions  on  Floods, 

Ifrael  came  out  of  Egypt,  the  houfe  of  Jacob  from 
a  people  of  a  ftrange  language,  Judah  was  his  fanc- 
tuary,  and  Ifrael  his  dominion.  The  fea  faw  it 
and  fled  ;  Jordan  was  driven  back.  The  moun- 
tains Ikipped  like  rams,  and  the  little  hills  like 
lambs.  What  ailed  thee,  O  fea,  that  thou  fleddeft ; 
and  thou  Jordan,  that  thou  waft  driven  back  ? 
Ye  mountains,  that  ye  fkipped  like  rams,  andye lit- 
tle hills  like  lambs !  Tremble,  thou  earth,  at  the  pre- 
fence  of  the  Lord  j  at  the  prefence  of  the  God  of  Ja- 
cob, who  turneth  the  rock  into  ftanding  water,  and 
the  flint  into  a  fountain  of  water."  The  prophet  Je- 
remiah alledges,as  a  proof  of  the  infidelity,  and  even 
brutality  of  the  Jews,  that  they  revered  not  God's 
prefence,  when  they  had  before  them  the  moftftrik- 
ing  evidences  of  it  in  the  mighty  fwellings  of  the 
waters, andtheeffeclual  reftraints  under  which  they 
were  held.  "  Hear  now  this,  O  foolilh  people,  and 
without  underftanding,  who  have  eyes,  but  fee 
not ;  and  ears,  but  hear  not  :  fear  ye  not  me  ? 
faith  the  Lord ;  will  ye  not  tremble  at  my  pref- 
ence .?  who  have  placed  the  fand  for  the  bound  of 
the  fea  by  a  perpetual  decree,  that  it  cannot  pafs 
it ;  and  though  the  waves  thereof  tofs  themfelves, 
yet  they  cannot  prevail  j  though  they  roar,  yet 
can  they  not  pafs  over.** 

Floods  exhibit  to  us  a  grand  and  aftonifliing 
fpeftacle.  They  fwell  the  mind  with  the  idea  of 
awful  and  irrefiftible  power,  Taey  Ihew  us  the 
vanity  and  impotence  of  man.  They  demonftrate 
the  prefence  of  an  invifible  Being,  who  alone 
maintains  a  dominion  over  them.  They  admon- 
ifli  us  to  revere  his  fupreme  majefty,  and  truft  his 
continual  care. 

We  fee  evidences  of  God's  providence  every 
where,  and  every  day,  but  common  and  daily 
occurrences,  being  familiar  to  us,  are  eafily  over- 


Serm.  XX.  Moral  RefleBiom  on  Floodi.  293 

looked,  or  foon  forgotten.  Floods  which  are 
more  rare  appearances,  unite  their  novelty  with 
their  grandeur,  to  attract  the  attention,  affect  the 
imagination  and  folemnize  the  mind. 

2.  Floods  call  our  attention  to  the  wifdom  and 
goodnefs,  as  well  as  to  the  power  and  majefty  of 
God. 

Settlements  bordering  on  feas,  or  contiguous 
to  large  rivers,  are  fubjed  to  inundations,  which 
fometimes  fpread  wide  devaftations.  Ordinarily, 
however,  the  tides  of  the  fea,  and  the  fwellings  of 
rivers  are  fo  difpofed,  as  to  be  beneficial,  not  inju- 
rious to  mankind. 

The  land  of  Egypt,  where  rains  feldom  fall,  de- 
pends on  the  annual  flowings  of  its  river  for  the 
fertility  of  its  foil.  Low  lands,  bordering  on 
large  ftreams,  are  enriched  by  floods.  Thefe  may 
fometimes  "  walh  away  the  things,  which  grow 
out  of  the  earth  ;'*  but  ufually  they  render  the 
earth  more  produftive.  And  it  i^  happy  that, 
though  they  are  abfolutely  beyond  our  controul, 
they  are  always  under  the  diredion  of  the  great 
governour  of  nature. 

If  the  vaft  quantities  of  fnow,  which  fall  in  the 
winter  on  the  mountainous  parts  of  the  country, 
fhould  be  diffolved  by  copious  rains  and  a  fteady 
warmth,  the  rife  of  floods,  and  the  impetuofity 
of  ftreams  would  fpread  extenfive  ruin  ;  and  the 
erection  of  bridges,  mills  and  water  works  would 
be  a  fruitlefs  labour.  To  prevent  this  calamity, 
the  fnow  waters  are  ufually  drained  off  in  a  gen- 
tle manner  ;  vernal  rains  are  fhort  ;  warm  days 
are  followed  with  cool  nights  ;  the  rifing  flood  is 
checked  by  a  change  of  weather.  Thus  the  fnows 
are  taken  off  without  imminent  danger  to  man  or 
material  injury  to  property,  and  with  fenfible  ben- 
efit to  the  foil. 


^94  Moral  Reflecli&ns  on  Floods, 

It  is  a  kindnefs  in  providence,  that  high  floods 
fcldom  come  in  that  feafon  of  the  year,  when 
our  fruits  are  in  the  field.  Such  repeated  inun- 
dations, as  we  have  feen  of  late,  coming  in  mid- 
fummer,  or  in  early  autumn,  would  fweep  off  the 
fruits  of  our  fields  and  meadows,  and  be  follow- 
ed with  extenfive  fcarcity.  And  if  fuch  unfea- 
fonable  floods  were  frequent,  the  rich  intervales 
contiguous  to  rivers  would  be  deferted,  and  our 
beft  lands  lie  uncultivated. 

It  is  an  infi:ance  of  divine  goodnefs,  that  floods 
are  attended  with  fome  degree  of  regularity,  fo 
that  ordinarily  we  know  when  to  expe6l  them, 
and  what  precautions  to  take  for  fecurity  againfi 
them. 

Let  us  learn  to  truft  that  benevolent  Being,  who 
orders  fnows  and  rains,  fl:orms  and  floods  for  the 
benefit  of  the  human  kind. 

3.  Floods  remind  us  of  our  own  impotence^  and 
of  our  dependence  on  God, 

We  fee,  that  it  is  not  in  our  power  to  order  the 
time  when  they  Ihall  come,  or  when  they  fhall 
retire  ;  to  prefcribe  the  height  to  which  they 
fliall  rife,  or  the  extent  to  which  they  fhall  fpread ; 
to  divert  their  courfe,  or  reprefs  their  impetuofi- 
ty.  All  thefe  circumftances  are  directed  by  a  fu- 
perior  power — by  him  who  gathers  the  winds  in 
his  fifts,  and  meafures  the  waters  in  the  hollow  of 
his  hand.  Equally  dependent  are  we  in  every 
thing — equally  impotent  in  every  condition.  But 
fuch  fcenes  are  now  and  then  prefented  to  us, 
that  imprefled  with  a  fenfe  of  our  weaknefs,  and 
of  God's  governing  providence,  we  may  never 
truft  in  ourfelves,  but  in  all  our  ways  may  ac- 
knowledge him. 

4.  Floods,coming  in  an  unufual  time  and  manner, 
teach  us  the  uncertainty  of  human  defigns  and  the 
precarioufnefs  of  worldly  property. 


Serm.  XX.  Moral  RefieBions  en  Floods,  295 

Floods  though  ordinarily  difpofed  in  mercy, 
may  fometimes  come  for  correction.  So  EUhu 
obferves  ;  "  God  by  watering  wearieth  the  thick 
cloud,  which  is  turned  about  by  his  counfels  to  do 
whatfoever  he  commandeth  on  the  face  of  the 
world  ;  and  he  caufeth  it  to  come,  whether  for 
correclion,  or  for  the  land,  or  for  mercy.*' 

A  general  deluge  was  the  judgment,  by  which 
God  punifhed  the  wickednefs  of  the  old  world. 
Partial  inundations  have  often  fpread  defolation 
to  a  wide  extent  on  lands  adjacent  to  feas  and  ri- 
vers. The  fwelling  tide  urged  by  violent  winds 
has  ruflied  in  far  upon  the  land,  laid  towns  and 
cities  wafte,  driven  fhips  from  their  moorings  far 
upon  the  folid  ground,  where  houfes  and  ftores 
have  ftood  ;  and,  at  the  fame  time,  has  fwept 
houfes  and  ftores  with  their  treafures  and  owners 
into  the  ocean,  where  fhips  were  moored.  Ri- 
vers, raifed  by  mighty  rains  or  the  fudden  diffo- 
lution  of  fnows,  have  borne  away  with  impetu- 
ous force  the  works  and  labours  of  men,  tlieir 
flocks  and  herds,  their  habitations  and  riches. 

Such  floods  are  to  be  regarded  as  calamities, 
not  only  to  the  immediate  fufierers,  but  alfo  to 
communities.  They  may,  however,  like  other 
calamities,  be  ufeful  in  a  moral  view,  to  admon- 
ifli  us  of  the  vanity  and  inftability  of  earthly 
things,  and  to  direct  our  thoughts  to  better  ob- 
jects. The  late  floods,  coming  in  an  unufual  fea- 
fon,  riling  one  after  another  in  quick  fuccellion, 
and  bearing  on  with  them  immenfe  quantities  of 
heavy  and  folid  ice,  have  produced  difaftrous  ef- 
fects never  before  known,  to  fuch  an  extent,  fince 
our  country  was  inhabited. 

We  fee  how  eaftly  the  hand  of  God  can  blaft  the 
expe(5lations,  fruftrate  the  defigns,  and  dellroy 
the  works  of  men.     Let  us  feek  a  city  which 


ig6  Moral  Reflexions  on  Floods* 

hath   foundations,    and   there   lay   up  treafure^, 
which  floods  and  ftorms  cannot  annoy. 

5.  Unufual  floods  remind  us  of  God's  power 
to  punijhj  or  proted  us,  according  as  we  offend  or 
obey  him. 

He  who  can  fwell  the  waters  to  overflow  us,  can 
let  loofe  enemies  to  invade  us.  He  who  can  re* 
prefs  the  angry  floods,  can  refl;rain  the  rage  of 
men. 

The  inroads  of  enemies  are  often  compared  to 
the  irruption  of  waters.  Their  defeat  and  difap- 
pointment  to  the  ftilling  of  waves  and  the  drying 
up  of  rivers.  The  prophet  foretels  a  time,  "  When 
the  enemy  fliall  come  in  like  a  flood,  but  the  Spir- 
it of  the  Lord  fliall  lift  up  a  fl:andard  againfl:  him.*' 
The  Pfalmifl:  ufes  the  fame  fimilitude  ;  "  The  God 
of  our  falvation  is  the  confidence  of  all  the  ends 
of  the  earth,  and  of  them  that  are  afar  off"  oii 
the  feas  ;  he  by  his  fl:rength  fetteth  fafl:  the  moun- 
tains, and  fl;illeth  the  noife  of  the  fea,  the  noife 
of  the  waves,  and  the  tumult  of  the  people."  "  The 
forrows  of  death  compafled  me  ;  the  floods  of 
ungodly  men  made  me  afraid.  In  my  difl;refs  I 
called  upon  the  Lord.  He  fent  forth  his  arrows 
and  fcattered  them.  Then  the  channels  of  wa- 
ters were  feen,  the  foundations  of  the  world  were 
difcovered.  He  fent  from  above,  and  drew  me 
out  of  many  waters." 

Men,  when  their  pafllons  are  calm  and  undiflur- 
bed,  like  natural  ftreams  of  water,  move  harm- 
lefs  within  their  bounds,  and  glide  gently  along 
in  their  proper  channels.  But  if  pride,  ambition, 
avarice,  wrath  and  revenge  once  take  the  com- 
mand of  them,  then  like  the  fea  agitated  with 
fl:orms,  or  like  rivers  fwelled  to  floods,  they  rufli 
on  impetuous  and  carry  defl:rud:ion  with  them. 
Obferve  the  fame  man  guided  by  fober  reafon,  and 


Serm.  XX.  Moral  Refledlons  on  Flcodi.  297 

urged  by  blind  paflion,  and  you  will  fee  him  as 
ditterent  from  himfelf,  as  is  the  gentle  rill  from 
the  headlong  torrent. 

There  was  no  evil  on  earth  which  David  fo  much 
deprecated,  as  fubjeclion  to  the  power  of  a  mortal 
enemy.  When  the  choice  was  offered  him  of  fev- 
en  years  famine,  three  days  peftilence,  or  three 
months  flight  before  his  enemies,  he  anfwered, 
"  Let  us  fall  into  the  hands  of  the  Lord,  for  great 
are  his  mercies  j  but  let  me  not  fall  into  the  hand 
of  man." 

It  is  happy  for  us,  that  he  who  rules  the  feas 
and  reftrains  the  floods,  can  reprefs  the  paffions 
and  controul  the  defigns  of  men.  "  The  wrath  of 
man  fliall  praife  him,  and  the  remainder  of  that 
wrath  he  will  reftrain.*' 

6.  Floods  remind  us  of  our  mutable  and  mortal 
condition.  Under  a  general  fentence  of  mortali- 
ty on  the  nation  of  Ifrael,  Mofes  faid,  "  Thou 
carrieft  them  away  as  with  a  flood." 

Time,  like  a  ftream,  is  rolling  on,  nor  Hops  its 
courfe  by  day  nor  by  night.  Yea,  it  rufties  for- 
ward with  rapidity  like  a  river  fwelled  to  a  flood. 

Streams  bend  their  courfe  in  various  directions  ; 
but  all,  whatever  direction  they  take,  tend  to  the 
ocean,  where  their  waters  are  fwallowed  up  and 
loft.  Men  have  their  different  objeds  and  pur- 
fuits  ;  but  all  are  alike  haftening  to  the  grave  ; 
all  are  prefling  forward  to  the  world  of  eternal 
retribution. 

All  the  rivers  run  into  the  fea,  and  would  foon 
ceafe,  were  they  not  continued  by  a  fucceflion  of 
waters.  The  human  race  is  preferved  by  a  fuc- 
ceflion of  mortals.  One  generation  paffes  away, 
and  another  comes.  Thus  the  inhabitants  of  the 
earth  abide  from  age  to  age.  The  race  is  called 
the  fame,  but  the  mortals,  which  compofe  it^ 
Vol.  V.  O  o 


298  Moral  RefleElions  on  Floods* 

like   the    waters   which   conftitute   a  river,  are 
changing  every  day  and  every  hour. 

It  would  be  wife  for  us  often  to  refle<^  on  our 
traniient  condition.  We  are  paffing  away  like 
the  floods  ;  we  have  no  abiding  place  on  earth. 
Let  us  not  fet  our  affeftion  on  things  below,  but 
look  forward  to  that  world,  to  which  we  are  go- 
ing. Would  a  man  hurried  down  a  rapid  ftream, 
exult  in  his  riches,  becaufe  he  paiTed  along  in  fight 
of  meadows,  fields,  groves,  and  houfes  ?  Would 
he  call  thefe  his  own,  becaufe  he  beheld  them,  and 
only  juft  beheld  them  with  hrs  eyes  ?  Why  ftiould 
we,  who  are  hurried  through  life,  and  carried 
away  as  with  a  flood,  glory  in  the  worldly  ob- 
jects, which  we  fee,  as  we  pafs  alopg,  but  fcarce- 
ly  have  time  to  poffefs  ? 

We  are  changing  our  condition,  and  our  rela- 
tion to  things  around  us.  We  are  paffing  from 
place  to  place,  from  obje<^  to  objecl,  from  fcene 
to  fcene,  like  men  floating  down  a  ftream.  This 
moment  flies,  the  next  fucceeds,  and  goes  off  like 
the  former,  giving  place  to  a  fucceflbr.  One  en- 
joyment, or  amufement  departs,  and  another 
comes.  One  defign,  or  employment  is  defeated 
or  laid  afide,  and  another  taken  up.  Here  we 
hope  for  better  fuccefs.  Here,  again  difappoint- 
ed,  we  change  our  purpofe.  We  walk  in  a  vain 
fliow  ;  we  are  difquieted  in  vain.  Like  men 
thrown  out  on  a  flood,  we  ftruggle  for  fliore  ;  we 
pant  for  refl:  ;  we  feize  the  twig  ;  it  breaks  ;  we 
are  driven  with  the  ftream  ;  we  grafp  the  leaf ; 
we  fink  ;  we  pafs  from  human  fight,  and  are  foon 
forgotten. 

There  is  nothing  ftable  here  below  ;  no  firm 
objeft  by  which  we  can  hold,  no  folid  ground  on 
which  we  can  ftand.  The  anchor  of  our  hope 
muft  be  fixed  in  the  grace  and  goodnefs,  the  prom- 
ife  and  faithfulnefs  of  God. 


Serm.  XX.  Moral  RefieEiions  on  Floods.  299 

A  flood  is  not  only  rapid,  but  violent  in  its 
progrefs.  No  works  of  art  can  reftrain  it.  And 
no  man  hath  power  over  death.  As  well  may 
we  invert  the  downward  dream  and  remand  it 
back  to  its  fource  ;  as  well  may  we  reprefs  the  ri- 
ling flood  or  fcoop  it  from  its  channel,  as  fmally 
prevent  the  approach,  or  repel  the  attack  of  deatli. 
There  is  an  appointed  time  to  man  upon  earth, 
and  the  bounds  appointed  him  he  cannot  pafs. 
It  is  God  who  holds  our  fouls  in  life,  and  whofe 
vifitation  preferves  our  fpirits.  When  he  takes 
away  our  breath,  we  die.  When  he  brings  down 
to  the  duft,  who  can  raife  himfelf  up  ?  When  he 
fmites,  who  can  deliver  out  of  his  hands  ? 

A  flood  is  a  metaphor  ufed  in  Icripture  to  denote 
fudden  deftrudion.  The  prophet  fays,  "  The 
Lord  hath  a  mighty  and  fl:rong  one,  which  as  a 
defl:roying  fl;orm,  and  a  flood  of  mighty  waters  o- 
verflowing,  fliall  cafl:  down  to  the  earth."  Job 
fays  of  the  hypocrite,  "  He  buildeth  his  houfe  as 
a  moth,  and  as  a  booth  which  the  keeper  maketh. 
Terrors  take  hold  on  him  as  waters,  a  fl;orm  hur- 
leth  him  out  of  his  place." 

Various  are  the  means  by  which,  and  the  ways 
in  which,  men  are  removed  out  of  life.  Con- 
cerning the  manner  of  our  own  death  we  can 
form  no  certain  judgment.  But  fince  many  of 
our  fellow  mortals  are  removed  in  a  fudden  man- 
ner, we  fliould  all  ad:  on  the  fuppofition,  that  our 
removal  may  be  as  fudden.  Our  Saviour  admon- 
iflies  us,  that,  as  we  know  not  at  what  hour  he 
will  come,  we  ought  always  to  watch,  lefl:  com- 
ing fuddenly  he  find  us  fleeping. 

We  all,  like  a  flood,  which  rolls  on  and  returns 
not  again,  are  going  the  way,  whence  we  fliall 
not  return.  We  are  pafling,  as  the  wind,  which 
Cometh  not  again ;  the  place  which  has  known  us, 


300  Moral  RefleSlions  on  Floods. 

will  know  us  no  more.  How  indifferent  fhould 
we  be  to  thefe  worldly  interefts,  which  foon  we 
muft  relinquifli,  and  never  repoffefs  !  How  dili- 
gently fhould  we  improve  the  feafon,  which  foon 
mufl  end,  and  never  be  renewed  ?  "  What  our 
hands  find  to  do,  let  us  do  it  with  our  might  j  there 
is  no  work  in  the  grave.** 

To  a  time  of  prevailing  mortality  the  metaphor 
is  peculiarly  applicable.  In  reference  to  fuch  a 
time  Mofes  fays,  "Thou  carriefl  them  away  as 
with  a  flood."  But  at  all  times  men  are  mortal ; 
are  doomed  to  dufl ;  are  haftening  to  the  grave. 
Time,  like  a  rifmg  flood,  fweeps  them  all  away 
without  diftinclion. 

The  fwelling  river  takes  up  all  objects  within 
its  reach,  and  drives  them  down  its  current, 
l^eath  makes  no  difference  ;  it  bears  away  the  fmall 
and  the  great,  the  poor  and  the  rich,  the  old  and 
the  young,  the  worthlefs  and  the  ufeful.  They 
are  all  fwimmingdown  theflream  of  time  together, 
like  the  various  materials  which  cover  the  furface 
of  a  flood.  If  at  one  time,  they  croud  thicker, 
and  roll  fafter,  than  at  another,  yet  they  are  all 
conftantly  hurried  downward,  and  will  foon  be 
thrown  into  the  boundlefs  ocean. 

We  fee,  then,  the  true  end  and  ule  of  life.  It 
is  to  prepare  for  death,  and  the  eternity  which 
will  follow.  How  unaccountable  is  the  folly  of 
mortals  !  They  know  that  death  is  before  them  ; 
and  how  feldom  they  think  of  it  ?  They  fee  oth- 
ers fwept  away  with  the  flood,  and  hardly  confid- 
er  themfelves  as  within  theflream.  What  multi- 
tudes perifh  "  without  any  regarding  it  ?** 

The  uncertainty  of  the  time  of  death,  our  Lord 
urges  as  an  argument  for  watchfulnefs.  Foolifh 
man  makes  it  an  argument  for  careleffnefs.  If  the 
certainty  of  death  be  a  reafon  for  preparation,  the 


Serm.  XX.  Moral  Reflexions  on  Floods.  301 

uncertainty  of  the  time  is  a  reafon  for  immediate 
preparation.  The  event  is  too  important  to  be  neg- 
lected finally.  It  may  be  too  near  to  be  negleded 
at  all.  The  leaft  delay  is  prefumption,  for  none 
knows,  but  it  may  be  fatal. 

Floods  teach  us  to  make  firm  thofe  works,  which 
may  be  expofed  to  their  violence.  And  they  re- 
mind us  of  the  wifdom  of  laying  well  the  founda- 
tion of  our  religion,  that  it  may  flandfafe  againft 
the  mofl  trying  florms. 

In  erefting  works  on  ftreams  we  calculate  for 
floods,  not  merely  for  calm  waters.  In  the  works 
of  religion  we  are  to  take  fimilar  precautions.  We 
muft  expecl  in  our  Chriftian  courfe  fome  rough 
and  tempeftuous  weather  ;  not  continual  ferenity 
and  funfliine.  We  muft  look  to  confequences  ; 
count  the  coft  ;  lay  out  for  crofTes  and  trials,  and 
form  our  refolutions  accordingly.  A  hafty,  fuper- 
ficial  religion,  like  other  flender  and  carelefs  works, 
will  yield  to  winds  and  floods. 

If  the  neceffary  works,  which  we  conflrucl  on 
flreams,  are  injured,  or  borne  away  by  floods,  we 
do  not  abandon  them  as  untenable,  or  unworthy 
the  hazard.  We  endeavor  to  profit  by  experience. 
We  enquire,  where  was  the  defect,  and  in  a  new 
conftruction  recftify  the  error,  and  guard  againft 
the  danger,  which  before  was  unthought  of.  And 
if  we  meet  with  difliculties  in  our  religious  work, 
we  muft  not  renounce  it  as  impracticable,  but 
proceed  with  more  watchful  prudence,  and  more 
firm  refolution.  We  muft  grow  wifer  by  con- 
viction of  paft  follies,  and  ftronger  by  experience 
of  former  weaknefs. 

Our  religion  muft  be  built  on  the  foundation  of 
God's  word  ;  it  muft  be  united  to  the  foundation 
by  love  of  the  truth  j  it  muft  be  ftrengthened  and 
fupported  by  faith  in  God*s  promife  and  grace  j 


302  Moral  Reflexions  on  Floods, 

it  muft  be  kept  in  good  repair  by  the  fteady  prac- 
tice of  the  various  duties,  of  which  it  confifts. 
Thus  it  will  abide  in  the  day  of  trial.  This  is  the 
inftruclion  given  by  our  Saviour.  "  Not  every 
one  that  faith  unto  me.  Lord,  Lord,  {hall  enter 
into  the  kingdom  of  heaven  ;  but  he  that  doth 
the  will  of  my  Father,  who  is  in  heaven.  Who- 
foever  heareth  thefe  fayings  of  mine,  and  doeth 
them,  him  will  I  liken  unto  a  wife  man,  who  built 
his  houfe  on  a  rock  ;  and  the  rain  defcended,  and 
the  floods  came,  and  the  winds  blew,  and  beat 
upon  that  houfe,  and  it  fell  not,  for  it  was  found- 
ed upon  a  rock.  And  every  one  that  heareth  my 
fayings,  and  docth  them  not,  fhall  be  likened  un- 
to a  foolifh  man,  who  built  his  houfe  upon  the 
fand  ;  and  the  rain  defcended,  and  the  floods 
came,  and  the  winds  blew,  and  beat  upon  that 
houfe,  and  it  fell,  and  great  was  the  fall  of  it.** 
Take  heed  therefore  how  you  build  ;  for  every 
man's  work  will  be  tried,  of  what  fort  it  is.  Not 
only  lay  well  the  foundation,  but  rear  the  ftrud- 
ure  with  firm  materials,  well  compacted  together, 
that  they  may  refift  the  flood,  and  weather  the 
ilorm.  If  your  building  perifli,  you  will  fuffer 
lofs  J  if  it  abide  you  will  receive  a  rich  reward. 


SERMON  XXI. 


>*4f.®< 


The  Jmpkty  of  alledging  God*s  Promije,  as  a  reafon 
for  the  neglect  of  Duty. 


MATTHEW  iv.  5,  6,  7. 

Then  the  r!evil  taketh  hitn  up  into  the  holy  city,  and  fetteth  him  on  a  pinnacle 
of  the  temple,  and  faith  unto  him,  If  thou  be  the  ion  of  God,  r.aft  thyfelf 
down  ;  for  it  is  written,  He  fhall  give  his  angels  charge  concerning  thee,  and 
in  their  hands  they  Ihall  lear  thee  up,  left  at  any  time  thou  da{h  thy  foot 
againll  a  ftone,  Jefus  faid  unto  him.  It  is  written,  Thou  fiialt  not  tempt 
the  Lord  thy  God. 

X  HE  devil  from  the  beginning  of  the  woridy 
has  been  an  enemy  to  mankind.  On  our  firft  pa- 
rents he  brought  death  by  feducing  them  from 
their  obedience  to  God.  The  defign  of  our  re- 
demption  he  endeavored  to  defeat  by  tempting 
the  Redeemer  to  deftroy  himfelf.  In  both  cafes 
he  ufed  the  fame  artifice,  a  perverfion  of  the  word 
of  God.  In  the  former  cafe  he  perverted  the  di- 
vine threatening  ;  in  the  latter,  the  divine  promife. 
He  told  our  firll  parents,  that  though  they  fliould 
cat  of  the  forbidden  fruit,  they  would  not  furely 
die  :  he  told  our  Redeemer,  that  though  he  fhould 
caft  himfelf  down  from  a  pinnacle  of  the  temple^ 
he  would  furely  live.  The  tree  of  knowledge  God 
had  guarded  by  a  threatening  of  dealth.     Satan 


304  God*s  Promife  no  excufe  fot 

alledged,  that  this  threatening  did  not  really  In- 
tend what  it  feemed  to  import.  God  had  pro- 
mifed  the  Redeemer,  that,  during  the  time  of  his 
miniftry,  he  fhould  be  under  the  protection  of  an- 
gels, who  would  keep  him  in  all  his  ways.  Satan 
interpreted  this  promife,  as  containing  more  than 
was  really  intended ;  and  in  proof  of  his  inter- 
pretation, he  urged,  that  if  Jefus  fhould  call  him- 
felf  down  from  the  temple,  no  hurt  would  enfue. 

The  promife,  which  he  adduced,  is  in  the  91ft 
Pfalm.  "  There  fliall  no  evil  befall  thee — for  he 
fliall  give  his  angels  charge  over  thee  to  keep  thee 
in  all  thy  ways ;  they  fhall  bear  thee  up  in  their 
hands,  left  thou  dafh  thy  foot  againft  a  ftone." 
That  this  promife  had  a  refped,  as  to  good  men  in 
general,  fo  to  the  Son  of  God  in  particular,  is  ev- 
ident from  the  words,  which  follow  ;  "  Thou 
flialt  tread  upon  the  lion  and  the  adder  ;  the  young 
lion  and  the  dragon  flialt  thou  trample  under 
feet."  The  devil,  in  his  temptation  of  Eve,  pre- 
fented  himfelf  in  the  for?n  of  a  ferpent.  Hence, 
both  in  the  Old  Teftament  and  the  New,  he  is 
called  by  the  name  of  a  ferpent,  an  adder,  and  a 
dragon.  The  conqueft  of  the  feed  of  the  woman 
over  fatan  the  tempter,  is  expreffed  by  his  bruif- 
ing  the  ferpenfs  head.  In  this  paflage  quoted  from 
the  91ft  Pfalm,  there  is  an  evident  allufion  to  the 
fentence  on  the  ferpent.  Hence  it  is  natural  to 
conclude,  that  the  whole  promife  had  a  peculiar 
refped;  to  him,  who  was  to  tread  fatan  under  his 
feet  ;  and  enfured  to  him  the  fpecial  protection  of 
divine  providence,  until  this  work  fhould  be  ac- 
complilhed.  The  devil  juftly  applies  this  promife 
to  Chrift  J  but  he  wickedly  leaves  out  a  part  of  it, 
and  perverts  the  meaning  of  the  whole.  He  in- 
finuates,  that  as  Jefus  was  under  a  promife  of  di- 
vine protection,  he  had  no  occalion  to  take  care  of 


Serm.  XXI.  negUcf  of  Duty,  305 

himfelf  ;  and  whatever  he  might  do,  the  promife 
would  fecure  him.  "  If  thou  be  the  Son  of  God  ;'* 
If  thou  be  the  promifed  feed  of  the  woman,  who 
was  to  be  born  without  the  intervention  of  man, 
and  therefore  eminently  to  be  called  the  Son  of  God  ; 
if  thou  be  that  perfon,  as,  by  a  voice  from  hea- 
ven thou  waft  juft  now  declared  to  be,  then,  to 
make  it  manifeft  to  the  multitude  alTembled  below, 
"  caft  thyfeif  down  from  this  pinnacle  ;  for  it  is 
written.  He  fhall  give  his  angels  charge  concern- 
ing thee,  and  in  their  hands  fhall  they  bear  thee 
up,  left  thou  dafh  thy  foot  againft  a  ftone." 

The  devil  here  leaves  out  a  material  claufe.  The 
promife  was,  that  the  Mefliah  Ihould  be  kept,  in  all 
his  ways.  The  devil,  omitting  thefe  laft  words, 
inlinuates,  that  Jefus,  if  he  was  the  Son  of  God, 
would  be  kept,  even  though  he  went  out  of  his 
way,  and  caft  himfelf  down  from  the  pinnacle. 
Thus  the  emiflaries  of  fatan  often  mutilate  the 
fcripture,  when  they  pretend  to  quote  it.  To 
prove  that  religion  confifts,  not  at  all  in  piety  to 
God,  but  wholly  in  the  focial  virtues,  juftice  and 
mercy,  the  authority  of  the  prophet  has  been  ad- 
duced ;  "  What  doth  the  Lord  thy  God  require 
of  thee,  but  to  do  jujlly  and  to  love  mercy  ?" — ^The 
words  immediately  following,  "  and  to  walk  humbly 
with  thy  God^^  are  omitted,  becaufe  thefe  injoin. 
piety.  This  is  quoting  fcripture,  as  the  devil  quo- 
ted the  paffage  in  the  Pfalms. 

And  as  fatan  mutilates,  fo  he  perverts  the  paf- 
fage. He  argues  from  it,  on  this  falfe  principle, 
that  where  God  has  promifed  an  event ;  there  is 
no  occafion  for  human  means — that  the  event 
promiled  will  take  place,  let  men  do  what  they 
can,  or  omit  what  they  will.  Chrift  anfwers,  "  It 
is  written.  Thou  ihalt  not  tempt  the  Lord  thy 
God."  His  words  import.  That  to  plead  God's 
Vol.  V.  P  p 


300  God's  Proml/e  ?io  eacuje  for 

promife  as  a  reafon  for  the  neglect  of  plain  duty, 
is  not  to  truft,  but  to  abufe  his  promife — not  to  fe- 
cure,  but  forfeit  his  care. 

The  devil,  in  his  attempt  on  the  Saviour,  fail- 
ed of  fuccefs  :  but  among  the  wicked  and  unbe- 
lieving part  of  mankind  he  finds  this  artifice  to 
have  great  effed:.  In  Chrift  there  was  nothing, 
but  in  men  there  is  much,  to  favour  his  tempta- 
tions. 

Our  Lord  always  afted,  and  he  taught  his  dif- 
ciples  to  ad:  on  this  principle,  "  That  the  provi- 
dence of  God   over  men  is  exercifed  in  concur- 
rence with  human  means,  and  that,  where  the 
proper  means  are  negleded,  the  care  of  provi- 
dence is  forfeited.'*     Jefus  had  a  promife  of  God*s 
protedion  j  but  "  he  did  not  commit  himfelf  to 
men,  for  he  knew  what  was  in  men.'*     And,  until 
the  time  of  his  death  was  come,  he  took  the  fame 
precautions  to  fliun  dangers,  and  to  prefer vc  his 
life,  as  if  no  fuch  promife  had  ever  been  made*. 
He  aiTured  his  difciples,  that  during   their  minif- 
try,  the  hand  of  providence  would  be  employed 
in  their  defence  ;  but  yet  he  inftruded  them  to 
confult  their  own  fafety  by  all  prudent  and  honeft 
means.     "  If  they  perfecute  you  in  this  city,  flee 
to  another.'*     "  I  fend  you  forth  as  flieep  among 
wolves  ;    be  ye  therefore  wife  as  ferpents,   and 
harmlefs  as  doves."     He  promifed  them,  that  "  if 
they  fliould  take  up  ferpents,  or  drink  any  deadly 
thing,  they  Ihould  not  be  hurt."     This  promife 
was  a  great  fecurity,  while  they  adhered  to  their 
duty  ;  but  no  longer.     If  their  enemies  fliould 
attempt  to  defl:roy  them  by  ferpents,  or  by  poifon, 
God's  providence  would  preferve  them.     But  if 
they  themfelves,  in  pride,  vanity  and  oftentation, 
fliould  handle   ferpents,  or  drink  deadly  poifoDj 
the  promife  would  be  no  defencct 


Serm.  XXI.  negle&  of  Duty*  307 

There  is,  in  the  divine  government,  a  connex- 
ion between  means  and  ends — between  conditions 
and  promifes.  If  we  attempt  to  break  this  con- 
nexion, we  rebel  againft  that  order,  which  is  a  fu- 
preme  law  of  heaven,  and  yield  ourfelves  to  the 
dominion  of  the  devil.  He  would  perfuade  men 
to  difregard  this  connexion,  and  to  rely  on  prom- 
ifes without  performing  conditions. 

After  Noali*s  egrefs  from  the  ark,  God  promif- 
ed  him,  that  "  while  the  earth  remained,  feed 
time  and  harveft  fhould  not  ceafe."  What  if  eve- 
ry man,  relying  on  the  promife  of  a  harveft, 
fhould  neglect  feed  time  ?  Would  there  be  a  har- 
veft ?  Or,  if  there  were  none,  would  God  violate 
his  promife  ?  By  no  means.  The  promife  evi- 
dently intends  this,  and  no  more  than  this  ;  that 
generally  the  courfe  of  the  feafons  Ihould  be  reg- 
ular  and  favorable,  and  where  feed  time  was  im- 
proved, a  harveft  would  follow.  But  ftill,  *'  if 
the  fluggard  will  not  plow  by  reafon  of  the  cold, 
he  fhall  beg  in  harveft  and  have  nothing."  God 
fulfils  his  promife  in  giving  the  times  of  fowing 
and  gathering,  and  in  caufmg  his  fun  to  fhine  and 
his  rains  to  fall  upon  our  fields.  His  blefllng  does 
not  fail.  But  if  we  negled  the  neceifary  means 
of  obtaining  a  harveft,  we  caft  away  the  bleffing, 
and  can  claim  no  benefit  from  the  promife. 

There  is,  perhaps,  no  promife  in  the  bible  ex- 
preffed  more  abfolutely,  than  this  of  a  harveft  ; 
and  yet  every  man  knows,  how  to  underftand  it. 
I  prefume,  no  man,  on  the  foot  of  this  promife, 
ever  refufed  to  fow  his  feed,  or,  when  he  had 
fown  it,  left  it  to  be  devoured  by  beafts  ;  for  eve- 
ry man  knows,  that  though  harveft  in  general  do 
not  ceafe,  yet /?^  fhall  have  none,  unlefs  he  take 
the  necefi'ary  fteps  to  obtain  one.  The  fluggard, 
who  will  not  fow,  never  thinks  of  charging  the 


308  God's  Promife  no  eacufe  for 

barrennefs  of  his  field  to  the  unfaithfulnefs  of 
God.  For  in  matters,  which  relate  to  the  necef- 
fary  bulinefs  of  life,  men  ufually  reafon  and  judge 
right.  It  is  in  things,  which  refpeft  religion,  that 
they  moft  frequently  abufe  and  pervert  the  prom- 
ifes  of  God,  and  admit  the  dodlrine  of  the  devil, 
that  where  God  has  declared  his  intention  of  an 
end,  we  need  not  do  any  thing  to  obtain  the  end, 
or  avoid  any  thing  through  fear  of  defeating  it. 

We  willconlider  fome  cafes,  in  which  men  rea- 
fon with  themfelves,  and  with  one  another,  juft 
as  fatan  reafoned  with  our  Saviour. 

I.  Some  fay,  "  The  fcripture  declares,  that  God 
would  have  all  men  to  be  faved,  and  none  to  per- 
ifh,  and  that  he  gave  his  Son  to  be  a  ranfom  for 
all."  «  Now,"  fay  they,  «  if  it  be  God's  will 
that  all  fhould  be  faved,  and  the  Son  of  God  have 
ranfomed  «//,  then  all  will  be  faved  ;  for  who  can 
refift  God's  will,  or  defeat  his  purpofe  ?  His  pow- 
er is  equal  to  his  benevolence  ;  both  are  infinite, 
and  the  end  is  certain.  It  is  then  of  no  import- 
ance, what  men  believe,  or  what  they  do.  The 
vicious  and  impenitent  are  as  fafe,  as  the  penitent 
and  virtuous,  and  infidels  are  as  fafe  as  believers." 

But  all  this  reafoning  is  founded  in  a  perverfion 
of  fcripture,  and  of  nature. 

I.  It  is  founded  in  a  perverfion  of  fcripture. 

This,  indeed,  fays,  "  God  would  not  that  any 
fhould  perifh.'*  But  it  adds,  "  He  would  that  all 
fhould  come  to  repentance."  It  fays,  "  He  would 
have  all  men  be  faved."  And  it  fubjoins.  "  He 
would  have  them  come  to  the  knowledge  of  the 
truth."  The  paffages  thercrore  teach  us,  that  un- 
lefs  iinners  and  unbelievers  do  repent  and  embrace 
the  truth,  they  cannot  be  faved,  but  muft  perifh. 
The  gofpel,  indeed,  aiferts,  that  "  Chrift  gave 
himfelf  a  ranfom  for  all."    But  how  for  all  ? — 


Serm.  XXI.  negka  of  Duty,  30$ 

Not  that  all  might  be  faved  in  their  fins ;  but 
"  that  the  mercy  of  God  might  be  unto  all  them, 
who  believe."  "  The  grace  of  God,  which  brings 
falvation,  has  appeared  to  all,  teaching  them  to 
deny  ungodlinefs  and  worldly  lufts,  and  to  live 
foberly,  righteoufly  and  godly,  and  thus  to  look 
for  the  hope  of  falvation  through  Chrift,  who 
gave  himfelf  for  us,  that  he  might  redeem  us  from 
iniquity,  and  purify  us  unto  himfelf." 

2.  The  reafoning  under  confideration  is  as  con- 
trary to  nature,  as  it  is  to  fcriptuie.  For  habitu- 
al wickednefs  is,  in  itfelf,  inconliftent  with  ration- 
al happinefs.  If  the  impenitent  linner  is  to  be 
happy  in  his  impenitence,  the  whole  fyftem  of  na- 
ture muft  be  inverted.  The  gofpel  fcheme  was  in- 
troduced, not  to  prefcribe  to  men  arbitrary  terms 
of  happinefs,  but  to  propofe  to  them  fuch  terms 
as  are  eflenticil  to  their  happinefs.  They  are  not 
in  danger  from  the  gofpel,  but  from  their  difobe- 
dience  to  the  gofpel.  It  is  not  this,  which  has 
made  fin  the  caule  of  mifery.  It  is  the  nature  of 
lin  to  produce  mifery.  Grace  has  interpofed  for 
our  deliverance.  If  we  will  not  accept  this  deliv- 
erance, we  muft  take  the  confequence  of  our  per- 
verfenefs. 

II.  The  fame  abufe  is  often  made  of  the  doctrine 
of  E  led  ion. 

That  there  is  a  divine  election  of  perfons  to  e- 
ternal  life,  the  Icripture  tells  us  ;  and  ferious  peo- 
ple, though  they  may  differ  in  their  manner  of 
ftating  it,  yet  generally  admit  it  in  fubftance.  To 
explain  this  doctrine  is  not  our  prefent  intention, 
but  to  correct  the  abufe  of  it. 

There  are  fome  licentious  people,  who,  either 
foolifhly  miftaking,  or  wickedly  perverting  the 
do<5trine,  plead  it  in  excufe  for  the  neglect  of  plain 
duty,  and  for  the  indulgence  of  palpable  iniquity. 


3IO  God*s  Promife  m  eacufe  for 

Th^y  fay,  "  If  there  be  a  certain  number  clia- 
fen  to  falvation,  and  all  the  reft  be  reprobated  to 
deftru6lion,  why  need  we  concern  ourfelves  about 
the  matter  ?  We  cannot  alter  the  decree  of  God. 
If  we  be  eleded  to  falvation,  our  impenitence 
will  not  deprive  us  of  it ;  and  if  we  be  reprobat- 
ed to  mifery,  our  repentance  will  not  fave  us  from 
it.  We  may  refign  ourfelves  to  our  fate,  for  the 
purpofeof  God  will  ftand." 

But  where  do  you  find  in  fcripture  fuch  a  kind 
of  election  as  this  ?  We  are  told,  that  God  hath 
chofen  us  to  falvation  through  fandification  of  the 
Spirit,  and  belief  of  the  truth  ;  but  not  that  any 
are  appointed  to  falvation  without  faith  and  holi- 
nefs.  We  are  directed  to  make  our  election  fure 
by  adding  to  our  faith  all  the  virtues  of  the  Chrif- 
tian  character  ;  and  we  are  told,  that  if  we  do 
thus,  Me  fiiall  never  fall :  but  we  are  no  where 
taught, that  election  is  made  fure  to  men,  whether 
they  have  in  them  thefe  virtues  or  not.  What- 
ever may  be  our  different  conceptions  of  God*s 
decrees,  fo  much  is  plain,  that  the  fcripture  teach- 
es no  decrees,  but  fuch  as  afcertain  the  end  in  a 
courfe  of  means,  and  enfure  benefits  on  certain 
qualifications  and  conditions.  Our  bufinefs  is 
with  the  means  and  conditions.  By  the  obfer- 
vance  of  thefe  we  are  to  fecure  the  bleflings — not 
to  expert  the  blefiings  in  the  negledt  of  thefe. 
To  argue  from  eledion,  that  there  is  no  need  of 
our  attending  to  our  ov/n  falvation,  is  to  adopt 
the  reafoning  of  fatan,  who  would  have  Chrift 
plunge  himfelf  headlong  from  a  pinnacle  of  the 
temple,  relying  on  God*s  promife,  that  angels 
ihould  bear  him  up  in  their  hands,  and  his  foot 
fliould  not  be  dalhed  againft  a  ftone. 

The  gofpel  makes  the  offer,  defcribes  the  na- 
ture,  and  ftates  the  terms   ojf  falvation.      The 


3erm.  XXI.  neglect  of  Duty*  3I  t 

terms  are  repentance  of  fin,  and  faith  in  the  Re- 
deemer. On  our  compliance  with  thefe  terms, 
falvation  is  fecured  to  us  by  promife.  While  we 
reject  them  we  are  under  condemnation.  Thus 
far  our  duty  is  plain,  and  the  way  of  falvation  is 
obvious.  It  is  alfo  certain,  that  there  is  no  hid- 
den purpofe,  which  will  fet  afide  God's  exprefs 
word.  He  is  of  one  mind  ;  none  can  turn  him. 
"  Secret  things  belong  to  God  ;  things  which  are 
revealed  belong  to  us,  that  we  may  do  the  words 
of  his  law." 

Though  many  from  the  decree  of  God  argue 
themfelves  into  licentioufnefs  in  their  moral  con- 
dud:,  yet  none  of  them  will  allow  the  fame  argu- 
ment to  influence  their  worldly  condud.  No 
man  will  throw  himfelf  down  a  precipice,  depend- 
ing for  fecurity  on  a  decree,  which  has  fixed  the 
bounds  of  life.  No  man  will  fay,  that  if  his  term 
of  life  be  not  run  out,  a  fall  cannot  hurt  him. 
No  man,  in  a  dangerous  ficknefs,  will  negled  the 
means  of  his  recovery,  prefuming,  that  the  de- 
cree of  God  will  fave  him  without  means.  No 
man  lets  feed  time  pafs  unimproved  on  prefump- 
tion  that  the  decree  of  God  will  bring  him  a  har- 
veft,  without  feeding  or  cultivating  his  ground. 
Here  moft  men  argue  rationally,  and  ad  prudent- 
ly. They  believe, that  there  is  a  regular  providence, 
on  which  they  are  dependent  for  every  thing,  and 
that,  in  order  to  receive  the  blefling  of  providence, 
they  muft  occupy  the  powers,  and  apply  the  means, 
which  they  pofl'efs.  Here  the  government  of  pro- 
vidence is  an  argument  for  induftry.  Whence  is 
it,  that  fo  many  argue  differently  in  matters  of  re- 
ligion ? — The  reafon  is  obvious.  The  duties  of 
religion  are  difagreeable  to  them,  and  they  wilh 
to  be  excufed  from  them.  The  intcrefts  of  the 
world  are  pleafmg  to  them,  and  thefe  they  purfue 


Jlfi  God's  Promt fe  no  eacufe  for 

with  ardour  ;  and  hence  the  fame  doctrine,  which 
is  an  argument  for  negligence  in  the  former  cafe, 
is  an  argument  for  diHgence  in  this. 

III.  In  much  the  fame  manner  fome  abufe  the 
doclrine  of  God's  grace  in  the  converfton  of  finners. 

The  fcripture  often  tells  us,  that  we  are  faved  by 
grace — that  our  renovation  is  a  work  of  God— - 
that  faith  is  his  gift.  Hence  ferious  and  humble 
fouls  take  encouragement  to  work  out  their  falva- 
tion  ;  for  if  the  grace  of  God  works  in  them, 
there  is  hope,  that  they  may  work  with  fuccefs. 
But  the  negligent  and  carelefs  argue  differently. 
They  reafon  with  themfelves,  as  the  devil  reafon- 
ed  with  our  Saviour.  They  fay,  "  If  converfion 
be  the  work  of  God,  then  it  is  not  our  work, 
and  we  need  not  concern  ourfelves  about  it.  God 
needs  not  our  help  to  accomplifh  the  purpofe  of 
his  grace.  If  he  is  pleafed  to  effed:  a  faving  change 
in  us,  we  (hall  be  faved  ;  if  not,  we  muft  fuffer 
the  confequence,  and  we  cannot  prevent  it.'* 

Now  this  fame  argument  you  may  juft  as  well 
ufe  in  your  fecular  bulinefs.  You  at  once  fee  the 
abfurdity  of  it  in  this  cafe  :  it  is  equally  abfurd  in 
the  other.  It  is  not  pretended,  that  you  can  re- 
new your  own  fouls,  and  prepare  them  for  hea- 
ven, independently  of  God.  But  repentance 
and  faith  muft  be  your  own  a(^s  and  exercifes. 
And  you  are  to  confider,  that  God,  of  his  free 
and  fovereign  grace,  has  put  into  your  hands  the 
means  of  faith  and  repentance,  and  affords  the 
influence  of  his  good  Spirit  to  accompany  them. 
While,  therefore,  you  are  in  the  ufe  of  thefe 
means,  you  are  in  the  way,  in  which  God  ordi- 
narily grants  his  bleffing.  Attend  on  the  means 
and  truft  God's  grace,  as  you  attend  on  your  fe- 
cular bufmefs  and  truft  his  providence,  for  fuccefs. 

"  But  is  it  not  dilhonoring  the  grace  of  God  to 


I§crm.  XXL  mgleei  tf  Duty.  3I3 

think,  that  we  muft  do  any  thing  for  our  falva- 
tion  V  Let  me  afk,  Is  it  not  diflionouring  the  pro- 
vidence of  God  to  think,  that  you  mull  do  any 
thing  for  your  daily  bread  ?  It  is  not  difhonouring 
God  to  feek  his  bleiling  in  the  way,  which  he  has 
prefcribed.  If  you  prefume  on  his  grace  in  any 
other  way,  you  do  not  magnify,  but  mock  it — 
you  do  not  truft,  but  tempt  the  Lord. 

IV.  The  dod:rine  of  the  final  perfeverance  of  the 
faints  has  often  been  perverted,  in  the  fame  man- 
ner, as  Other  doctrines  of  grace. 

The  gofpel  teaches  us  that  true  believers  "  are 
kept  by  the  power  of  God  through  faith  unto  fal- 
vation." — That  "  they  who  are  born  of  God,  do 
not  commit  fm,'*  or  yield  themfelves  to  it  to  obey 
it,  for  in  the  language  of  fcripture,  "  He  that 
committeth  fin,  is  a  fervant  of  fin."  They  who 
are  botn  of  God,  "  do  not  thus  commit  fin  ;  for 
their  feed  remaineth  in  them,  and  they  cannot 
fin,  becaufe  they  are  born  of  God." 

Some  will  fay,  "  This  certain  perfeverance  of 
faints  we  fully  believe,  and  we  truft  we  have  beeii 
born  of  God.  Our  falvation  therefore  is  fure,  for 
God*s  promife  will  never  fail.  We  may  live  as  we 
lift  ;  we  may  return  to  our  fins,  and  be  fafe  ;  for 
they  will  never  feparate  us  from  the  love  of  God, 
which  is  in  Chrift  Jcfas.'* 

But  do  you  call  this  perfeverance  ? — -It  is  apof- 
tacy  ;  and  fuch  a  kind  of  apoftacy  as  too  clearly 
proves,  that  you  never  were  born  of  God  ;  for  it 
is  the  charader  of  him,  who  is  born  of  God,  that 
he  does  not  commit  fin,  or  become  a  fervant  of  fin. 
What  ?  Becaufe  God  has  promifed  his  grace  to 
preferve  true  believers  unto  falvation,  will  you 
conclude,  that  you  ftiall  obtain  falvation,  even 
though  you  pervert  this  grace  to  encourage  your- 
felvcs  in  iniquity  ?  Such  perverfion  of  grace  is  an 
Vol.  V.  '      Q  q 


314  God^s  Promife  no  excufe  for 

evidence,  that  you  are  not  true  believers.  You 
are  never  to  depend  on  any  paft  experiences,  2ti 
evidential  of  a  new  heart,  unlefs  thefe  experiences 
are  permanent  in  their  operations  and  effects.  The 
promife  of  eternallife  is  made  to  thofe,  who  feek 
it  by  a  patient  continuance  in  well  doing.  If  you 
refufe  to  feek  it  in  this  manner,  you  have  no  title 
to  the  promife.  "  If  any  man  draw  back,  God 
has  no  pleafure  in  him. 

The  believer's  fecurity  is  not  in  a  promifcy 
that  he  fhall  obtain  falvation  even  though  he 
fliould  return  to  a  courfe  of  fin  ;  for  there  is  no* 
fuch  promife  :  but  it  lies  in  a  promife  of  all  ne- 
ceffary  grace  to  prevent  a  total  and  final  relapfe. 
This  grace  he  obtains  by  waiting  on  God  in  his 
appointed  v/ay.  This  is  the  language  of  godly 
fouls,  "  Shall  we  fin,  becaufe  we  are  under  a  prom- 
ife of  grace  ?  God  forbid.  How  fhall  we,  who 
are  dead  to  fin,  live  any  longer  therein  ?'* 

V.  When  any  meafures  are  propofed  for  the 
:^read  and  promotion  of  the  gofpel,  they  who, 
from  unbelief  or  avarice,  are  unfriendly  to  fuch 
meafures,  often  fay,  "  God  has  promifed,  that 
he  v/ill  give  his  Son  the  heathens  for  his  inheri- 
tance, and  the  utmofi:  parts  of  the  earth  for  his 
poffefiion  :  and  will  he  not  make  good  his  prom- 
ife ?  What  occafion  is  there  for  us  to  be  at  any 
cxpence  or  trouble  in  the  matter  ? 

This  is  arguing  exactly  as  fatan  argued.  "  Cafi: 
thyfelf  down  from  the  temple,  for  God  has  pro- 
mifed, that  he  will  give  his  imgels  charge  of  thee.'* 
It  is,  indeed,  plainly  foretold,  and  exprefsly  prom- 
ifed, that  the  gofpel  fhall  fpread  and  prevail  in  the 
world  ;  and  we  believe  the  event  will  be  realized. 
But  then  it  is  alfo  foretold,  how  this  event  will  be 
brought  about  :  it  fhall  be  by  the  zeal  and  labour 
of  Chriflians  to  fend  the  gofpel  abroad  in  the 


Serm.  XXL         ne^le^  of  Duty,  315 

world.  And  whenever  we  fee  Chriftians  remark- 
ably engaged  to  extend  the  knowledge  and  influ- 
ence of  the  gofpel,  then  we  may  hope  the  good 
work  is  begun.  God  will  bring  to  pafs  this  work, 
as  he  does  other  great  works,  for  the  benefit  of 
mankind,  not  by  an  immediate  and  miraculous 
power,  but  by  employing,  fupporting  and  (Suc- 
ceeding human  labourers,  as  his  fubordinate  a- 
gents. 

The  fpread  of  the  gofpel  after  Chrill*s  refurrec- 
tion,  was  agreeable  to  previous  predictions  and 
proraifes  ;  but  it  was  effeded  by  the  labour  and 
preaching  of  minifters,  and  by  the  zeal  and  liber- 
ality of  Chriftians  to  fupport  them.  And  God 
wrought  with  his  minifters  to  confirm  and  fucceed 
their  preaching.  The  future  fpread  of  the  gofpel, 
which  is  fo  often  foretold  in  fcripture,  will,  like 
the  paft,  be  effeded  by  God's  blefling  on  human 
means. 

God  has  promifed,  that  the  gates  of  hell  fhall 
not  prevail  againft  his  church.  "  Why  then,"  fome 
afk,  "  need  Chriftians  and  minifters  be  fo  much 
concerned  about  the  church  ?  Why  fo  much  talk 
*ind  preaching  in  favour  of  the  church,  and  againft 
infidelity  ?  If  the  promife  can  be  depended  upon, 
infidels  will  never  fubvert  the  church." 

They  never  will  ;  becaufe  there  will  always  be 
a  competent  number  of  witneffes  to  oppofe  and 
confront  them,  and  to  bear  teftimony  againft 
them,  and  in  defence  of  the  truth.  And,  thank 
God,  there  is  fuch  a  number  in  this  day.  But  if 
the  time  were  ever  to  come,  v/hen  there  would 
be  none  to  plead  for  the  truth,  but  all  would  fi- 
lently  yield  to  the  influence  and  comply  with  the 
will  of  its  enemies,  the  church  would  ceafe  of 
courfe.  We  truft  that  there  never  will  be  fuch  a 
time.     This  may  be  the  cafe  in  particular  places. 


J 


1 6         God's  Promife  no  excufe  for,  ^c. 


And  wherever  it  is  the  cafe,  the  church  in  that 
place,  will  ceafe,  as  it  has  done  already,  in  many 
other  places,  where  it  once  exifted.  But  it  will, 
at  no  time,  be  the  cafe  univerfally.  There  will  al- 
ways be  a  church  fomewhere.  If  it  fiiouM  feem 
to  be  depreffed,  yet  it  will  exift,  and  will  again 
arife  from  its  depreflion.  And  the  time  is  com- 
ing, when  all  nations  will  fee  and  admire  it.  In 
the  mean  time,  we  fhould  all  be  folicitous  to  main- 
tain it  among  ourfelves.  We  fhould  all  enter  into 
it,  labor  to  promote  its  purity,  and,  according  to 
our  ability,  contribute  to  the  enlargement  of  its 
borders,  and  the  advancement  of  its  intereft.  And 
in  a  day,  when  a  great  and  effectual  door  is  open- 
ed, when  many  of  the  friends  of  Zion  feem  to  be 
engaged  in  her  caufe,  and  when  there  are  many 
adverfaries,  we  fhould  cheerfully  afford  our  aid 
and  concurrence  in  fo  important  a  caufe. 

Our  fubjed;  teaches  us,  that  neither  in  this  cafe,^ 
nor  any  other,  ought  we  to  make  the  promifes  of 
God  an  excufe  for  thencglecl  of  our  duty.  The 
good  which  God  promifes  to  men,  he  always 
brings  about  in  a  way  of  means,  and  in  concur- 
rence with  human  agency.  And  if,  when  God 
lias  promifed  a  benefit,  we,  for  this  reafon,  neg- 
lect the  proper  means  for  obtaining  it,  we  pervert 
the  promife,  and  forfeit  the  benefit.  God's  pro- 
mifes are  intended,  not  to  encourage  our  negJeft, 
but  to  excite  our  performance,  of  the  duties  re- 
quired. We  are  to  truft  in  him,  and  do  good, 
and  in  welldoing  to  commit  ourfelves  to  him,  as 
to  a  faithful  Creator.  When  we  wait  upon  him 
in  the  way  of  duty,  then  we  trufl  and  honour 
him.  When  prefuming  on  his  promife,  we  neg- 
le6i:  our  duty,  we  tempt  and  mock  him.  And  it 
is  written,  "  Thou  fhalt  not  tempt  the  Lord  thy 
God." 


SERMON  XXII. 


The  Anointing  of  the  Spirit  a  fare  evidence  of  our 
Title  to  eternal  life. 

Delivered  to  an  Association  of  Ministers. 

I.    JOHN  ii.  27. 

Put  the  anointing,  which  ye  have  received  of  him,  abideth  in  you,  and  ye 
ijced  not  that  any  mau  teach  you  ;  but  as  the  fame  anointing  teacheth  you  of 
all  tilings,  and  is  truth  and  is  no  lie,  and  even  as  it  hath  taught  you,  yc 
shall  abide  in  him. 

A  HE  apoftle  here  ftates  the  evidence  by 
which  believers  afcertain  their  title  to  eternal  life. 
This,  he  fays,  is  the  anointing,  which  they  have 
received.  What  this  anointing  is,  we  fliall,  in 
the  firft  place,  explain  ;  and  then  apply  the  fub- 
jecl. 

Anointing  with  oil  was  a  ceremony  ufed,  ac- 
cording to  divine  inftitution,  among  the  Jews,  in 
confecrating  men  to  facred  and  important  offices. 
And  the  defign  of  it  was,  not  only  to  indigitate 
the  perfons  who  were  veiled  with  the  offices,  but 


3iS  The  Anointing  of 

alfo  to  denote  the  qualifications  neceffary  to  the 
€xecution  of  them.  It  in  fome  cafes  fignified  an 
eminent  participation  of  the  gifts  and  graces  of 
the  divine  Spirit.  The  prophet  Ifaiah,  fpeaking 
in  the  perfon  of  the  Saviour,  fays,  "  The  Spirit 
of  the  Lord  is  upon  me,  becaufe  he  hath  anoint- 
ed me  to  preach  glad  tidings  to  the  meek."  God 
is  faid  "  to  have  anointed  him  with  the  oil  oi 
gladnefs  above  his  fellows."  Hence  he  is  often 
called  the  Meffiah  and  the  Chriji^  both  which 
words  fignify  the  Anointed. 

As  Jefus  Chrift,  who  received  the  Spirit  with- 
out meafure,  is  faid  to  be  anointed  and  fanSlified  to 
the  high  office  of  Redeemer^  fo  true  believers,  who 
are  fandified  by  the  Spirit,  and  have  the  Spirit 
dwelling  in  them,  are  faid  "  to  have  an  im6lion 
from  the  Holy  One.  St.  Paul  fays  to  the  Corin- 
thians, "  He  who  hath  anointed  us  in  God,  who 
hath  fealed  us,  and  given  the  earneft  of  the  Spirit 
in  our  hearts."  To  the  Ephefians  he  fays,  "  Af- 
ter ye  heard  the  word  of  truth,  and  believed  in 
Chrift,  ye  were  fealed  with  the  Holy  Spirit  of  pro- 
mife,  which  is  the  earneft  of  our  inheritance." 

The  fealing  of  the  Spirit  is  a  metaphor,  which 
St.  Paul  ufes,  to  denote  the  fandifying  work  of 
the  Spirit  in  the  hearts  of  believers.  As  a  feal 
impreffed  on  wax  leaves  there  its  own  image,  fo 
they,  who  are  fanftified  by  the  Spirit,  are  made 
partakers  of  the  divine  nature.  They  are  renew- 
ed after  the  image  of  God  in  righteoufnefs  and 
true  holinefs.  And  he  ufes  the  metaphor  of  anoint' 
ing  in  the  fame  fenfe.  "  He  who  hath  anointed 
and  fealed  us,  is  God."  As  ointment  and  per- 
fume pleafe  the  fenfe  and  rejoice  the  heart,  fo  the 
graces  of  the  Spirit  ihed  abroad  in  the  foul,  arc 
pleafing  and  acceptable  to  God.    They  are  as  oint- 


3erm.  XXII.  the  Spirit.  515? 

ment  poured  forth.     In  them  he  fmells  a  fweet 
favour. 

This  un<?tion  of  the  Spirit  is  a  permanent  work. 
Our  apoftle  fays,  "  The  anointing,  which  ye  have 
received  of  God,  abiddh  in  you.*'  In  the  literal 
anointing,  oil  is  poured  on  the  head.  In  the  fpir- 
itual  anointing  grace  is  poured  into  the  heart. 
The  former  evaporates  ;  the  latter  abides. 

There  may,  indeed,  be  a  work  of  the  Spirit, 
which  does  not  abide.  "  The  Spirit  is  fent  to  con- 
vince the  world  of  fin.'*  The  convi<5lions,  of 
which  fmners  are  the  fubjeds,  are  ufually  accom- 
panied with  fome  ferious  refolutions  and  partial 
reformations.  But  thefe  too  often  are  temporary 
and  tranfient.  We  read  of  thofe,  who  in  their 
afflidion  feek  God  early,  but  whofe  goodnefs  van- 
ifhes  as  a  morning  cloud — who  in  their  trouble 
return  and  enquire  early  after  God,  but  are  not 
ftedfaft  in  his  covenant.  We  often  fee  fimilar 
cafes.  But  the  anointing,  of  which  St.  John 
fpeaks,  is  a  durable  change.  It  is  a  holy  temper 
formed  and  maintained  in  the  foul  by  a  divine  in- 
fluence accompanying  the  word  of  truth.  "  Who- 
foever  is  born  of  God,  doth  not  commit  fin,"  or 
yield  himfelf  a  fervant  to  it,  "  for  his  feed  re- 
maineth  in  him,  and  he  cannot  fm,  becaufe  he  is 
born  of  God." 

To  know  whether  we  are  born  of  God,  we 
mufl  enquire  whether  we  have  our  fruit  unto  ho- 
Hnefs.  To  know  whether  we  have  received  the 
fpiritual  anointing  from  God,  we  mufl  examine 
whether  the  anointing  abide  in  us.  There  may  be 
in  fmners  an  alteration,  which,  in  many  refpe^tsj^ 
refembles  real  converfion,  and  yet  eflentially  dif- 
fers from  it.  The  reality  of  faving  repentance  is. 
more  furely  known  by  its  permanent  effecT:s,  than 
by  any  difcriminating  circumilances,  which  im- 


320  The  Anointing  of 

mediately  attend  it.  "  If  ye  continue  in  my  word,'^ 
fays  our  Lord,  "  then  are  ye  my  difciples  indeed." 
*'  Let  no  man  deceive  you  ;"  fays  St.  John  ;  "He 
that  doth  righteoufnefs,  is  righteous.  He  that  com- 
mitteth  fin,  is  of  the  devil."  As  the  quality  of 
a  tree,  fo  the  character  of  a  man,  is  known  by  the 
fruit. 

You  will  obferve  farther  j  the  apoftle  fays,  "  Yc 
have  no  need  that  any  man  teach  you  ;  but  as  this 
fame  anointing  teacheth  you  of  all  things,  and  is 
truth,  and  is  no  lie,  and  even  as  it  hath  taught 
you,  ye  fhall  abide  in  him  ;"  in  Chrijl ;  or  ye  fhall 
abide  in  it  ;  in  the  anointing  ;  or  in  the  holy  tem^ 
per  to  which  ye  are  renewed. 

To  underftand  the  apoftle  here,  we  muft  go  back 
to  the  two  preceding  verfes.  "  This  is  the  pro- 
mife  which  he  has  promifed  us,  even  eternal  life  ;" 
and  this  blefling  he  has  promifed  us  in  Chrift.  The 
refurrcclion  of  Chrift  is  a  fenfible  and  decifive  ev- 
idence of  a  life  to  come.  The  immediate  ground, 
on  which  we  hope  for  this  blefling,  is  the  prom- 
ife  of  God.  But  the  queftion,  which  arifes  in 
the  hearts  of  believers  is,  "  How  (hall  we  know 
our  own  particular  title  to  it  ?  That  there  is  eter- 
nal life  for  fome,  we  doubt  not  ;  but  what  is  the 
evidence  on  which  we  may  appropriate  the  prom* 
ife  to  ourfelves  ?"  The  apoftle  fignifies,  that  there 
is  danger  of  deception  here  ;  for  there  are  fome 
who  give  falfe  inftruclions  on  the  fubjeft.  "  Thefe 
things  have  I  written  unto  you,  on  account  of 
them,  who  feduce  you,"  and  who  would  gain 
you  over  to  their  feft  by  delufive  flatteries.  "  But, 
fays  he,  "  if  the  anointing,  which  ye  have  receiv- 
ed, abide  in  you,  ye  have  no  need,  that  any  man 
teach  you,  for  this  will  teach  you  of  all  things, 
which  ye  need  to  know  relating  to  the  matter  in 
queftion  ;  that  is,  whether  ye  have  a  title  to  the 


Serm.  XXIL  the  Sprit.  321 

promife  of  eternal  life.  "  This  is  truth,  and  is  no 
lie.**  This  is  a  folic!  and  fubftantial  kind  of  evi- 
dence. There  is  no  deception  in  it.  It  is  an  evi- 
dence within  yourfelves  ;  and  you  may  more  fafe- 
Jy  depend  on  this,  than  on  the  opinions  of  men. 

As  the  fubjeft  under  the  apoftle's  confideration 
was  the  believer's  title  to  eternal  life,  fo  the  teach- 
ing, of  which  he  fpeaks,  mufl  relate  to  this  fub- 
jecl. 

There  are  two  things  here  obfervable.  Firft, 
that  we  are  never  to  depend  on  the  opinions  of 
others  concerning  our  claim  to  eternal  life.  And 
fecondly,  that  the  anointing  or  fandfiiication  of  ^ 
the  Spirit,  is  the  beft,  and  the  only  folid  evidence 
of  our  claim  ;  and  if  we  have  this,  we  have  no 
need,  that  any  miin  (liould  teach  us. 

Firft.  The  apoftle  cautions  us  not  to  rely  on  the 
^)pinions  of  other  men  concerning  our  claim  to 
eternal  life. 

Perfons  under  firong  exercifes  of  religious  fear, 
often  refort  to  others,  and  efpecially  to  thofe, 
whom  they  think  to  be  experienced  Chriftians,  for 
their  opinion  and  advice,  relative  to  their  own 
fpiritual  ftate.  And  they  feel  themfelves  much 
relieved  and  comforted  by  the  judgment  of  fuch 
Chriftians  in  their  favour.  Fear  is  a  painful  paf- 
lion,  and  peculiarly  fo,  when  the  object  of  it  is 
the  mifery  of  the  world  to  come.  In  this  anxious 
ftate  many  are  too  eafily  flattered  ;  and  they  too 
ealily  find  fome  who  are  difpofed  to  flatter  them. 
Great  injury  is  often  done  to  fuch  people  by  an  of- 
ficious kind  of  pity  in  haftily  pronouncing  them 
converted.  It  would  be  much  better  to  ftate  be- 
fore them  the  namre  of  religion,  the  fruits  of  con- 
verfion,  and  the  evidences  of  holinefs,  and  to 
point  out  to  them  their  duty,  advifing  them  to 
feek  the  full  aflfurance  of  hope,  in  the  way  which 
Vol.  V.  R  r 


;322  The  Anointing  of 

<]ie  apoftle  prefcribes,  by  following  them,  who 
through  faith  and  patience  inherit  the  promifes. 
Paul  thought  it  a  fmall  thing  to  be  judged  of  man's 
judgment.  He  advifes  every  man  to  prove  his 
own  work,  that  he  may  have  rejoicing  in  himfelf, 
in  his  own  experience,  and  not  in  tJie  opinion  of 
another.  We  may  lay  before  anxious  and  enquir- 
ing perfons  the  rules,  by  which  they  are  to  try 
themfelves  ;  but  we  muft  leave  them  to  apply  the 
rules.  We  fhould  not  affume  to  be  judges  of 
their  ftate,  but  rather  aflift  them  to  judge  their 
own.  We  are  to  entertain  a  charitable  hope  of 
them,  as  far  as  there  is  evidence  to  juftify  it. 
But  that  they  may  confirm  their  own  hope  we 
muft.  refer  them  to  pcrfonal  examination,  and  ad- 
vife  them  to  religious  improvement.  However 
fudden  converfion  itfelf  may  be,  the  evidence  of 
it  to  the  fubjecl  muft  be  his  own  experience  ;  the 
evidence  of  it  to  others  muft  be  its  vifible  fruits. 

The  apoftle  here  fays,  that  he  gave  the  inftruc- 
tion  in  the  text,  as  a  caution  againft  certain  fedu- 
cers,  who,  in  that  day  had  crept  into  the  church. 
As  thefe  feducers  endeavoured  to  make  divifions, 
and  form  fe6ls  among  Chriftians,  fo  one  artifice, 
w^hich  they  ufed  to  gain  profelytes,  was  haftily 
pronouncing  men  in  a  ftate  of  fafety.  And  this 
has  been  an  artifice  of  impoftors  in  all  ages. 

Every  religious  feci  has  its  own  diftinguifliing 
peculiarities,  either  in  do^lrines,  or  forms.  And 
an  adoption  of  thefe  peculiarities,  is  too  often 
made  a  criterion  of  faving  grace.  The  feducer, 
zealous  to  make  profelytes  to  his  fe<5f,  condemns 
all  feels  but  liis  own,  as  alienated  from  God,  and 
expofed  to  deftru6lion.  Thus  he  difturbs  the 
peace  and  fiiocks  the  hope  of  many  ferious  and 
tender  minds.  If  he  hears  of  an  uncommon  at- 
tention to  religion  in  any  place,  he  will  think 


Serm.  XXII.  the  Spirit.  323 

there  is  a  field  prepared  to  receive  the  feeds  of  di- 
vifion,  and  will  not  fail  there  to  beftow  his  labors. 
Perfons  agitated  with  fears  and  perplexed  with 
doubts,  are  anxioufly  looking  for  direction  and 
comfort.      Among  fuch   the   impoilor   promifes 
himfelf  greateft  fuccefs.     Having  gained  them  o- 
ver  to  his  feci,  he  pronounces  them  children  of 
God  and  heirs  of  heaven.     He  tells  them,  that  all 
natural  men  are  enemies    to  that  religion,  which 
he  teaches,  and  confequently,  that  all  who  embrace 
the  doftrines,  and  conform  to  the  practices,  which 
he  inculcates,  muft  be  favingly   renewed.     Thus 
anxious  minds  fee  a  Ihort  and  eafy  way  to  obtain 
the  peace  and  hope  which  they  are  feeking.     It  is 
only  to  change  their  feci,  and  join  a  new  party. 
Such  an  expeditious   method  to  gain  comfort  is 
tempting  to  many.     They  embrace  the  new  forms 
and  doctrines  propofed  to  them,  not  on  rational 
convid;ion,  but  for  the  fake  of  prefent  relief.     The 
fure  way  to  peace,  prefcribed  in  the  gofpel,  is  too 
flow  and   tedious  for   their   impatient    feelings* 
Hence    they  eagerly   hear,  and  implicitly  adopt 
the  inftrudions,  which  caufe  to  err  from  the  words 
of  knowledge. 

Now  St.  John  fhows  us. 
Secondly,  a  more  excellent  way.  He  fays, 
"  We  have  no  need,  that  any  man  fhould  teach 
us,"  whether  we  are  entitled  to  heaven.  This 
is  a  queftion,  which,  after  all  advice,  we  muft  de- 
cide for  ourfelves.     If  we  have  the  anointing:  of 

•  •        •  1 

the  Spirit,  this  teaches  us  all  that  we  need  to  know 

in  relation  to  the  matter  of  our  enquiry. 

"  We  are  chofen  to  falvation  through  fanclifica- 
tion  of  the  Spirit,  and  belief  of  the  truth."  This 
fandification  confifts  in  a  temper  conformed  to 
the  characT:er  of  God  and  the  pattern  of  Chrift  ; 
or  in  an  habitual  oppofition  to  fm,  and  love  of 


324  The  Anointing  of 

univerfal  holinefs.  It  comprehends  all  thofe  gra- 
ces and  virtues,  which  are  called  the  fruits  of  the 
Spirit,  and  which  are  oppofite  to  the  works  of  the 
flefti.  Thefe  are  enumerated  by  St.  Paul  in  his 
epiftle  to  the  Galatians,  "  The  fruit  of  the  Spirit 
is  love,  joy,  peace,  long  fuffering,  gentlenefs, 
goodnefs,  faith,  meeknefs  and  temperance.  Againft 
thefe  there  is  no  law."  "  There  is  no  condemna- 
tion to  them,  who  walk  not  after  the  flefli,  but 
after  the  Spirit,"  "  Whatfoever  things  are  true, 
honeft,  juft,  pure,  lovely  and  of  good  report, 
think  on  thefe  things."  St.  Peter,  inftruding  us 
how  we  may  obtain  the  promifes,  fays,  "  that, 
having  efcaped  the  pollutions  which  are  in  the 
world,  we  muft  become  partakers  of  a  divine  na- 
ture ;  and  befides  this,  giving  all  diligence,  we 
muft  to  our  faith  add  fortitude,  knowledge,  tem- 
perance, patience,  godlinefs,  brotherly  kindnefs 
and  charity."  St.  James  gives  a  fimilar  dtfcrip- 
tion  of  the  gofpel  temper.  "  The  wifdom,  which 
is  from  above,  is  firft  pure,  then  peaceable,  gentle, 
eafy  to  be  entreated,  full  of  mercy  and  good  fruits, 
without  partiality,  and  without  hypocrify."  All 
thefe  graces  are  included  in  that  anointing,  which, 
the  fcripture  tells  us,  is  the  evidence  of  our  title 
to  eternal  life.  This  is  an  evidence,  becaufe  to 
this  the  promife  is  exprcfsly  made.  '•  The  pure 
in  heart  fhall  fee  God."  "  To  be  fpiritually  mind- 
ed is  life  and  peace." 

This  anointing  is  the  earncjl  of  the  Spirit.  It 
is  a  qualification  for,  and  anticipation  of  the  heav- 
enly inheritance.  As  the  happinefs  of  heaven 
coniifts  in  feeing  and  enjoying  God,  fo  our  prepa., 
ration  for  heaven  muft  conftft  in  that  holinefs 
which  aflimilates  us  to  God.  And  all,  in  whom 
the  Spirit  of  God  has  wrought  this  holinefs,  have 
a  pledge  and  earneft  of  their  admiflion  to  heaven^ 


Serm.  XXII.  the  Spirit.  325 

Their  heaven  is  in  fome  meafure  begun.  They 
have  fome  fenlible  foretafles  of  it  while  they  are 
on  earth.  The  pleafures,  which  refuit  from  the 
temper  of  rehgion  in  the  heart,  are  of  the  fame 
kind  with  thofe,  which  are  to  be  enjoyed  in  the 
world  above.  They  are,  indeed,  much  inferior  in 
degree  ;  but  their  nature  is  the  fame.  And  the 
gr.ice  of  God  in  fanctifying  us  to  a  meetnefs  for 
heaven,  is  an  evidence  that  he  will  bring  us  to  it. 
His  preparing  us  for  the  inheritance  is  our  beft 
proof  of  his  gracious  intention  to  put  us  in  poflef- 
fion  of  it.  He  who  thus  begins  the  good  work, 
will  perform  it  to  the  day  of  Chrift. 

The  apoftle  obferves,  that  this  kind  of  evidence 
will  not  deceive  us.     "  It  is  truth,  and  is  no  lie." 

All  other  kinds  of  evidence  are  uncertain,  and 
maybe  delulive. 

We  cannot  fafely  rely  on  the  judgment  of  oth- 
ers in  our  favor  ;  for  they  cannot  know  our 
hearts.  Their  judgment,  if  founded  in  our  ex- 
ternal conduct,  muft  be  uncertain  ;  for  it  is  but  a 
fmall  pari^,  and  perhaps  only  the  beft  part  of  our 
conducl,  which  falls  under  their  obfervation  ;  and 
that  which  they  fee,  may  proceed  from  motives 
wholly  undifcerned  and  unfufpected.  If  we  give 
them  information  concerning  the  ftace  of  our 
minds,  this  information  is  too  imperfect  to  be  the 
ground  of  an  infallible  judgment.  We  may  by 
examination  gain  that  knowledge  of  ourfelves, 
which  we  cannot  communicate  to  another.  If 
others  think  and  fpeak  favorably  of  us,  yet  we 
know  not  but  they  are  bhnded  by  friendftiip,  or 
biaffed  by  perfonal  attachment ;  nor  can  we  fay, 
but  they  aim  to  flatter  and  deceive  us  for  their  own 
unworthy  ends. 

If  we  judge  of  ourfelves  by  a  comparifon  with 
fome  reputed  Chriftians,  here  again  we  are  liable 


326  The  Anointing  of 

to  be  deluded  ;  for  perhaps  they  are  not  in  reali- 
ty fuch  good  Chriftians,  as  we  imagine  ;  and  if 
they  are,  yet  it  is  not  eafy  to  make  a  juft  compar* 
ifon  between  ourfelves  and  them.  We  fee  in  them 
many  imperfedlions,  and  hear  them  complain  of 
many  more,  equal,  we  think,  to  any  of  which  we 
are  confcious.  But  we  know  not  what  peculiar 
temptations  may  attend  thefe  Chriftians,  what 
deep  humiliation  they  may  feel,  what  ftrid:  vigi- 
lance they  may  exercife,  and  what  a  pious  temper 
and  virtuous  conduct  they  in  general  maintain. 
Their  life  is  hidden  with  Chrift  in  God,  and  but 
a  fmall  part  of  it  is  vifible  to  us. 

Or  if  we  judge  of  our  ftate  by  the  con  virions 
and  terrors,  which  we  have  felt  at  particular  times, 
and  by  the  comforts  and  joys,  which  have  enfued  ; 
thefe  perhaps  were  but  tranficnt.  There  may  be 
fenfible  emotions  of  paflion,  which  much  refem- 
ble  the  workings  of  the  mind  in  true  repentance, 
but  fall  eflentially  fhort  of  that  important  change. 
If  our  hope  refts  in  any  temporary  experience,  we 
may  be  deceived. 

But  the  anointing,  which  the  true  believer  re- 
ceives, and  which  abides  in  him,  the  apoftle  fays, 
"  is  truth,  and  is  no  lie/*  If  the  Chriftian  temper 
be  formed  and  remain  in  us,  we  may  from  thence 
draw  an  evidence,  which  will  not  deceive  us. 
True  religion  in  the  heart  is  not  light  and  flighty, 
but  folid  and  fubftantial.  Whether  we  poffefs 
this  religion,  we  muft  judge  by  looking  within 
us,  by  comparing  ourfelves  with  the  word  of 
God,  by  attendirjg  to  the  general  tenor  of  our 
conduft,  by  infpecling  the  motives  which  govern 
it,  and  by  obferving  our  tempers  in  the  various 
changes  and  circumftances  of  life.  If  we  find 
the  gofpel  temper,  in  all  its  relations,  operating 
fteadily  in  us,  and  perceive  a  godly  forrow  fpon- 


Serm.  XXII.  the  Spirit,  2>^j 

taneoully  rifing  from  our  confcious  failures  in  du- 
ty, and  a  humblenefs  of  mind  accompanying  our 
known  imperfeftions,  then  we  have  the  beft  evi- 
dence^  which,  in  the  prefent  ftate,  we  can  have, 
that  we  have  paffed  from  death  to  life.  This  is 
an  evidence,  which  depends  not  on  the  opinion  of 
others,  but  on  our  own  experience — ^not  on  the 
occafional  flow  of  affeftion,  but  on  a  permanent 
habit  of  holinefs. 

The  apoftle  adds,  "  As  this  anointing  hath  taught 
you,  ye  fhall  abide  in  him,'*  in  Chrift,  "  that 
when  he  fhall  appear,  ye  may  not  be  afhamed  be- 
fore him  at  his  coming." 

The  apoftle  refers  Chriftians  to  their  paft  expe- 
rience of  the  power  of  religion.     "  This  anoint- 
ing  hath   heretofore  taught  you.     Seek  comfort 
in  the  way,  in  which  ye  have  found   it   already. 
You  have  received  the  gofpel,  and,  with  it,  the 
fan(ftifying  influence  of   the  Spirit.      Thus  you 
have  gained  additional   evidence  of  the  truth  of 
the  gofpel,  and  good  hope  of  your  title  to  eternal 
life.     Why  do  you  liften  to  thofe  feducers,  who 
would  perfuade  you  to  feek  a  confirmation  of 
your  faith  and  hope  in  another  way  ?  Is  there  a 
more  excellent  way  ?  If  the  gofpel  has  been  blefll 
ed  of  God  to  your  fanctification,  then  you  know 
it  is  divine  ;  for  its  efficacy  on  your  hearts  is  God's 
teftimony  to  its  truth.     If  you  have  experienced 
God's  fanclifying  grace  in  your  attendance  on  his 
inftitutions,  then  he  has  owned  thefe  inftitutions  ; 
and  will  you  forfake  thefe  for  others,  which  fedu- 
cers would  fubftitute  in  their  place  ?  Let  this  a- 
nointing  abide,  by  which  you  have  already  been 
taught,  and  it  will  confirm  what  it  has  taught,  and 
will  teach  you  ftill  more  and  more.     You   may 
complain  of  painful  doubts  concerning  your  ftate, 
and  may  long  for  higher  comforts.     But  how  did 


32'8  The  Anointing  of 

you  get  the  comforts  which  you  have  ?  Was  it  hot 
by  attending  to  the  gofpel,  and  perceiving  its 
fandifying  influence  ?  Then  feek  the  grace  of  God 
to  fandiify  you  more  and  more.  Thus  your  com- 
fort will  increafe.  Thus  you  will  have  confidence 
before  Chrift  at  his  coming." 

This  is  the  tenor,  and  force  of  the  apoftle*s  ar- 
gument. It  is  limilar  to  that,  which  St.  Paul  ufes 
with  the  Galatians  to  convince  them  of  their  fol- 
ly in  turning  from  the  grace  of  God  unto  anoth- 
er gofpel.  "  This  only  would  I  learn  of  you  ; 
Received  ye  the  fpirit  by  the  works  of  the  law, 
or  by  the  hearing  of  faith  ?  Are  ye  fo  foolifh  ?  Hav- 
ing begun  in  the  Spirit,  are  ye  made  perfect  in 
the  flefh  ?" 

This  argument  may  be  applied  to  all,  who  un- 
der the  pretence  of  greater  comfort  and  better  ed- 
ification, forfake  the  adminiftration  of  ordinances 
in  the  places  where  God  has  met  them  by  his 
grace. 

There  are  many  Chriftians,  who  really  believe 
that  in  their  regular  attendance  on  the  ordinances 
of  divine  worfliip,they  have  received  the  anoint- 
ing of  the  Spirit  ;  and  hence  they  have  gained  a 
comfortable  hope  of  their  title  to  eternal  hfe.  But 
a  wicked  feducer  tells  them,  "  There  are  great  er- 
rors among  the  Chriftians  with  whom  you  aflem- 
ble  ;  and  you  will  find  more  purity  of  doctrine, 
and  more  of  the  power  of  godlinefs  among  us." 
Tempted  by  fuch  infinuations,  they  change  their 
focial  connexion  and  their  place  of  worfliip.  Were 
I  to  fpeak  with  fuch  Chriftians,  on  their  change 
of  relation,  I  fliould  fay,  "  Confult  your  own  ex- 
perience. If  you  fmcerely  believe,  that  you  have 
experienced  the  power  of  God*s  grace  in  the 
place,  where  you  have  fought  it,  why  fhould  you 
forfake  this  place  to  find  the  grace  of  God  fome- 


Serm.  XXIT.  the  Spirit.  3  20 

where  elfe  ?  Why  ihould  you  contemn  the  very 
means,  which  you  think  God  has  owned  and  blef- 
fed  to  your  fanclification  and  confolation  ?  You 
think,  as  fome  in  John's  time  thought,  that  you 
can  obtain  greater  comfort  and  improvement  elfe- 
where  ;  and  you  choofe  to  make  the  experiment ; 
but  it  is  a  rafh  and  dangerous  experiment.  John's 
advice  is  this,  "  As  the  anointing  hath  taught 
you,  abide  in  it.  Thus  when  Chrift  fhall  appear, 
ye  Ihall  have  confidence,  and  fhall  not  be  alhamed 
before  him  at  his  coming." 

We  fee  the  way  to  obtain  an  evidence  of  our  ti- 
tle to  eternal  life.  It  is  to  feek  the  fandification 
of  the  Spirit.  And  this  we  are  to  feek  by  a  regu- 
lar  attendance  on  the  means  of  fan<5lification, which 
God  has  provided  for  us.  Chrift's  prayer  for  his 
difciples  was,  "  Sanclify  them  by  thy  truth  :  thy 
word  is  truth."  It  is  by  attending  on  the  word 
of  truth,  that  we  may  hope  to  receive  the  fanclifi- 
cation  of  the  Spirit.  Chriftians  are  faid  to  be 
"  begotten  by  the  word  of  truth,  and  born  of  in- 
corruptible feed,  even  of  the  word  of  God,  which 
liveth  and  abideth  forever." 

We  perhaps  hope,  that  we  have  received,  what 
the  apoftle  calls  the  anointing  of  the  Spirit ;  but 
doubts  refl:  on  our  minds.  And  what  (hall  we  do  ? 
The  apoftle's  advice  is,  "  Abide  in  this  anointing  ; 
in  this  holy  life  which  is  begun,  and  feek  greater 
meafures  of  grace.  Take  no  other  methods  to 
difpel  your  fears,  and  eftablifh  your  hopes."  This 
method  is  the  moft  fure,  and  will  be  fufficient. 
Other  methods  may  be  deceptive  ;  this  is  truth 
and  is  no  lie.  The  more  you  increafe  in  the  tem- 
per, and  abound  in  the  fruits  of  holinefs,  the 
brighter  will  be  your  evidence  of  a  title  to  eternal 
life,  and  the  ftronger  will  be  your  religious  com- 
forts. Whatever  hopes  you  may  obtain  without 
Vol.  V-  S  s 


^^o  T^e  Anointing  6f 

the  inward  work  of  fandifi cation,  they  will  fail 
you.  Every  kind  of  hope,  which  is  diflferent 
from,  and  unconnected  with  this,  is  vain  and  de- 
lufive.  But  in  this  there  is  no  deception.  It  is 
probable  indeed  that  many  deceive  themfelves,  ia 
anfvvering  the  queftion,  whether  they  are  the  fub- 
jecls  of  thisfanclilication.  But  the  evidence  itfelf 
is  fure.  If  there  be  an  error,  it  arifes  not  from 
the  nature  of  the  evidence,  but  from  the  blindnefs 
of  the  mind  in  applying  it.  Examine  yourfelves 
then,  whether  ye  be  in  the  faith  ;  prove  your  own 
felves  ;  for  Chrift  is  in  you  except  ye  be  repro- 
bates. And  if  Chrift  be  in  you,  the  body  is  dead 
■with  regard  to  lin  ;  and  the  Spirit  is  life  with  re- 
gard to  righteoufnefs  ;  for  to  be  carnally  minded  is 
death,  but  to  be  fpiritually  minded  is  life  and  peace. 
We  who  are  minifters  are  taught,  in  v/hat  man- 
ner we  (hould  treat  thofe,  who  apply  to  us  for  ad- 
vice under  fpiritual  doubts  and  fears.  We  are  not 
to  pronounce  them  in  a  converted  ftate.  This  is 
aflfuming  more  than  the  apoftles  affumed.  Jbhn 
intimates  that  feducers  took  this  method  to  gain 
profelytes  to  their  feci.  The  apoftles  were  more 
cautious  ;  for  they  pretended  to  no  certain  knowl- 
edge of  men's  hearts,  and  they  ufed  no  inticing 
and  flattering  words  to  bring  men  under  their  in- 
fluence. The  proper  way  of  treating  fuch  inquir- 
ers is  that  which-  our  apoftle  has  exemplified  ;  we 
are  to  explain  the  nature  of  religion,  ftate  the  ev- 
idences of  converfion,  and  direct  men  to  examine 
their  own  hearts,  and  prove  their  own  works. 
Thus  we  are  to  eftablifh  our  own  hopes  ;  thus  our 
hearers  muft  eftablifli  theirs.  It  is  by  walking  in 
the  fear  of  God,^that  we  walk  in  the  copifoj-ts  of 
the  holy  Ghoft.   It  is  by  abounding  in  the  fruits  of 


Serm.  XXIi.  the  Spirit.  331 

righteoufnefs,  that  we  are  to  abound  in  the  hopes 
of  glory.  It  is  by  adding  to  our  faith  all  the  vir- 
tues of  the  Chriftian  character,  that  we  are  to  make 
our  calling  and  election  furc.  If  we  do  this,  we 
fliall  never  fall,  but  an  entrance  will  be  miniflred 
to  us  abundantly  into  the  kingdom  of  Chrift. 


SERMON  XXIII. 


The  Death  of  the  Toung  lamented  and  improved^ 
A  Funeral  Sermon. 


'JOB  xiv.   ig. 
Thou  deftroyeft  the  Hope  of  man. 


OPE  is  a  principle,  which  prompts  all 
our  actions,  and  animates  us  in  all  the  bulinefs  of 
life.  Whatever  we  undertake,  we  are  influenced 
by  the  hope  of  fome  good  to  compenfate  our  la- 
bours. "  He  that  ploweth,  ploweth  in  hope  ;  and 
he  that  threfheth,  is  partaker  of  his  hope.''  But 
the  hope  of  man,  though  ordinarily  in  fome  de- 
gree realized,  is  frequently  difappointed.  Job  ob- 
ferves,  that  even  "  mountains  decay,  and  rocks 
are  removed  ;  that  waters  wear  the  ftones  and 
wafh  away  the  things  which  grow  out  of  the  earth, 
and  God  deftroyeth  the  hope  of  man.*'  This  ob- 
fervation  is  verified,  not  only  in  floods,  ftorms, 
and  droughts,  which  cut  oft'  the  hope  of  harveft, 


Serm.  XXIII.   The  Death  of  the  Toung,  &c.       333 

but  in  a  thoufand  other  unexpected  occurrences, 
which  defeat  our  worldly  defigns.  The  truth  of 
it  is  never  more  vifibly  manifefted,  and  more  fen- 
fibly  felt,  than  when  hopeful  youths  are  fnatched 
out  of  life,  juft  as  their  promifmg  virtues  and  tal- 
ents begin  to  raife  the  expe<n:ations  of  thofe  who 
know  them.  Such  events  Job  feems  to  have  had 
in  view ;  for  he  adds,  "  Thou  prevaileft  forever 
againft  him,  and  he  palTeth  ;  thou  changefl  his 
countenance,  and  fen  deft  him  away." 

The  young  are  the  hope  of  man.  But  this  hope 
is  often  deftroyed. 

The  young  are  the  hope  of  man. 

The  human  kind  is  continued  by  fucceilion. 
"  One  generation  paffeth  away,  and  another  com- 
eth."  The  mortals  now  on  the  ftage  are  foon  to 
withdraw,  and  return  no  more.  Were  the  race 
of  men  to  be  terminated  with  the  prefent  genera- 
tion, and  the  earth  to  become  a  dreary  wafte,  as 
foon  as  they  were  gone,  the  profpecl  before  us 
would  be  covered  with  an  impenetrable  gloom; 
our  labours  would  languifli,  and  our  enterprife 
ceafe.  But  in  the  melancholy  aifur an ce  of  our  own 
fpeedy  departure,  our  minds  are  comforted,  and 
our  profpecls  brightened,  by  the  expeftation  that 
another  generation  will  fucceed  us,  and  ftill  anoth- 
er, and  taat  the  fucceilion  will  be  continued  for  a- 
ges  unknown.  The  youths  now  riling  up  are  our 
hope  and  joy.  Thefe  are  foon  to  fill  our  places, 
enter  on  our  labours,  take  the  benefit  of  our  im- 
provements, and  add  to  them  improvements  of 
their  own,  which  the  fhortnefs  of  our  time  will 
not  permit  us  to  make.  We  feem  to  ourfelves,  as 
if  we  Ihould  live  in  them  after  we  are  dead. 

The  rifing  generation  is  an  effential  link  in  the 
long  chain  of  human  fucceilion.  As  we  have  been 
the  inftruments  of  bringing  them  into  exiftence. 


J  54  T^^^  Death  of  the  Toung 

fo  they,  in  their  turn,  will  be  the  inftrumcnts  of 
bringing  forward  another  generation,  and  thefe 
again  of  another  ;  and  thus  the  fucceffion  is  to  be 
maintained,  until  that  diftant  period,  when  the 
tfarth  itfelf  fliall  pafs  away. 

The  young  are  the  hope  of  fociety.  They  are 
foon  to  Hand  in  our  lot ;  to  poffefs  our  property ; 
to  take  up  our  duties ;  to  fuftain  our  offices  ;  to 
enjoy  our  privileges,  and  hand  them  forward  to 
the  mortals,  who  will  fucceed  them. 

We  value  the  go/pel,  which,  by  the  piety  of  our 
fathers,  has  been  tranfmitted  to  us.  We  view  it 
as  a  moft  precious  gift  of  God  to  fallen  men.  We 
know  it  to  be  the  great  charter  of  our  eternal 
hopes.  What  it  is  to  us,  the  fame  mull  it  be  to 
all  who  come  after  us.  Could  we  believe,  that 
they  who  {hall  live  here  fome  centuries  hence, 
would  be  ftrangers  to  divine  revelation  ;  in  this 
fad  anticipation,  we  Ihould  lament  their  unhappy 
fate,  and  think  it  would  be  good  for  them  not  to 
be  born.  But  we  look  on  the  youth  now  advanc- 
ing forward,  and  hope,  that  by  their  means  this 
richeft  of  all  bleffings  will  be  tranfmitted  to  dif- 
tant ages.  We  refolve  to  commit  it  to  them,  to 
educate  them  in  the  knowledsre  of  it  and  inculcate 
upon  them  its  facred  importance.  We  hope,  that 
they,  in  their  turn,  will  do  the  fame,  when  a 
new  generation  fhall  follow  them,  and  that  thus 
remote  ages  will  be  pious  and  happy  by  the  vir- 
tue and  fidelity  of  the  youths,  who  are  now  grow- 
ing up  under  our  care. 

Some  of  us  feel  old  age  invading  them  ;  others 
fee  it  advancing  toward  them.  We  realize,  that 
foon  we  fhall  be  taken  off  from  the  adive  labours 
of  life,  and  placed  in  a  helplefs  and  dependent  con- 
dition. In  the  forethought  of  this  evil  day,  we 
have  comfort  in  our  children,  who,  we  think. 


^rm.  XXIII.  lamented  and  mproijed.  335 

will  naturally  care  for  us,  nourifii  our  feeble  age, 
fuftain  our  trembling  frame,  and  requite  the 
kindnefs  we  have  fliewn  to  them.  "  As  arrows  in 
the  hands  of  the  mighty,  fo  are  children  of  the 
youth.  Happy  is  the  man  that  hath  his  quiver 
full  of  them.  They  fhall  not  be  afhamed,  but 
Ihall  fpeak  with  the  enemies  in  the  gate." 

There  are  fome  youths,  of  whom  it  may  be 
faid  with  fpecial  propriety,  "  They  are  the  hope 
of  man.'* 

When  we  fee  young  men  of  promiling  abilities^ 
afpiring  geniufes,  and  virtuous  habits,  coming 
forward  into  life,  it  is  natural  and  juft  to  hope, 
they  will  bebleffings  in  fociety  and  in  all  their  re- 
lations. We  pleafe  ourfelves  with  the  expeftation, 
that  they  will  do  much  good  in  their  day ;  will  pro- 
mote the  intereft  of  virtue  and  religion  within 
their  fphere  ;  advance  the  honour  and  happinefs 
of  the  fiimilies  to  which  they  belong  ;  and,  it  they 
fhould  (land  at  the  head  of  families,the  young, un- 
der their  care,  will  be  trained  up  to  piety  and  ufe- 
fulnefs  ;  and  thus  innumerable  bleffings  will  de- 
fcend  to  thofe,  who  fhall  hereafter  be  born. 

As  the  young,  in  general,  fo  the  'virtuous  young 
in  particular,  are  the  hope  of  man.  But  this 
hope,  as  Job  obferves,  is  often  deftroyed.  The 
premature  deaths  of  promifing  youths  difappoint 
our  flattering  expeflations.  Inftances  of  this  kind 
are  recorded  in  fcripture,  and  ftill  occur  in  the 
courfe  of  providence. 

But  why  muft  it  be  fo  ? — Why  may  not  our 
innocent  liopes  be  realized  ? — Why  may  not  pi- 
ous and  promifing  youths  be  fpared  for  a  comfort 
to  their  friends  and  a  blefling  to  the  world  ? — 
"  God*s  ways  are  not  as  our  ways,  nor  his  thoughts 
as  our  thoughts.  As  the  heavens  are  above  the 
earth,  fo  are  his  thoughts  and  ways  above  Q^rs.'" 


336  The  Death  of  the  Toung 

There  are  reafons,  however,  which  we  may 
perceive,  fufEcient  to  juftify  thefe  difpenfations,  or, 
at  leaft,  to  lilence  our  complaints. 

God  is  fovereign.  All  creatures  are  his,  and  he 
has  a  right  to  do  what  he  will  with  his  own.  "He 
taketh  away,  and  who  can  hinder  him  ?  Who 
fliall  fay  to  him.  What  doeft  thou  ?'* 

God  has  appointed  all  men  to  death.  The  ap- 
pointment is  juft,  for  all  have  iinned.  He  has  fent 
his  Son  to  redeem  us  from  the  mifery  of  the  world 
to  come ;  but  the  fentence  of  death  remains,  as  a 
ftanding  teftimony  of  his  difpleafure  againft  lin, 
and  a  ftanding  admonition  to  lay  hold  on  eternal 
life.  Our  acceptance  of  the  purchafed  falvation 
does  not  exempt  us  from  natural  death.  By  the 
death  of  Jefus  a  future  life  is  procured  ;  by  our 
own  death  we  muft  pafs  to  the  enjoyment  of  it. 

The  wifdom  of  God  has  fubjecled  our  mortal 
race  to  great  variety  in  the  time  and  manner  of 
their  death,  that  all  might  fee  the  neceffity  of  ear- 
ly preparation  for  it.  If  none  died,  but  in  old 
age,  none  would  expeft  to  die,  and  few  would 
prepare  to  die,  at  an  earlier  period ;  and  by  long 
indulgence,  men  would  generally  become  harden- 
ed in  their  wickednefs.  It  is  for  their  general  ben- 
efit, that  there  ihould  be  all  the  variety,  which  we 
fee,  in  the  circumftances  of  their  death,  that  all, 
admoniftied  of  their  danger,  might  be  always 
ready. 

God  deftroys  the  hope  of  man,  that  man  may 
place  his  hope  in  God.  When  we  fee  promifing 
appearances  in  the  young,  efpecially  in  our  own 
children,  it  is  natural  to  entertain  plealing  expect- 
ations ;  but  often  thefe  expectations  rife  too  high. 
They  need  a  rebuke.  The  death  of  a  hopeful 
youth  is  a  warning  to  parents,  and  to  all,  not  to 
look  for  comfort  in  earthly  things,  but  to  feek 


Serm.  XXIII.  lamented  and  mproved^  337 

happinefs  in  God.  This  is  the  language  in  which 
it  fpeaks,  "  Truft  not  in  man,  whofe  breath  is  in 
his  noftrils,  for  wherein  is  he  to  be  accounted  of  ? 
But  truft  in  the  Lord  forever,  for  with  him  is 
everlafting  ftrength."  We  never  fhall  enjoy  our- 
felves  in  this  work),  until  we  learn  to  look  beyond 
It.  All  things  here  are  uncertain  j  and  the  more 
confidently  we  rely  upon  them,  the  more  frequent 
and  painful  will  be  our  difappointments.  God  is 
allfufficient  and  unchanging  •.  his  promifes  are  fure 
and  faithful ;  he  is  always  near  to  us  ;  he  is  a  very 
prefent  help  in  trouble  ;  his  favour  is  life.  When 
we  devote  ourfelves  to  him,  place  our  confidence 
in  him,  commit  our  interefts  into  his  hands,  and 
refign  all  our  concerns  to  his  difpofal,  then  we 
beft  enjoy  our  earthly  bleflings,  and  then  only  we 
enjoy  him. 

The  death  of  a  pious  youth,  though  it  feem  a 
lofs  to  us  and  to  the  world,  yet  by  the  grace  of 
God  may  prove  a  great  and  extenfive  benefit.  We 
think,  that  if  fuch  a  youth  might  live,  his  exam- 
ple and  converfation  would  have  a  happy  influence 
on  many  around  him.     But  who  knows  what  in- 
fluence his   death  may  have  ?     When  the  young, 
who  were  his  aflbciatcs,  fee  how  religion  fupport- 
ed  him  in  the  diftrefles  of  ficknefs,  and  comforted 
him  in  the  profpecV  of  eternity  ;  when  they  hear 
his  dying  exhortations  to  early  piety,  and  his  fol- 
emn  cautions  againft  negleding  the  care  of  their 
fouls,  perhaps  fome  of  them  will  receive  ufeful  and 
lafting  impreflions.     Perhaps  his   death,   and  his 
dying  example  and  advice  may  do  more  to  con- 
vince them  of  the  truth  and  importance  of  reli- 
gion, and  to  awaken  their  attention  to  it,  than  all 
that  he  could  fay  and  do  in  many  years  of  health. 
Who  krlows,  but  fome,  brought  by  his  death  to 
embrace  and  exemplify  religion,  may  do  all  the 
Vol.  V.  T  t 


33^  jf'/-'^  Death  of  the  Toung 

good  in  their  life  which  we  hoped  from  hint  \ 
'who  knows,  but  the  important  end,  which  we 
wiftied  might  be  accompUlhed  by  his  means,  will 
be  accomplifhed  by  means  which  God  fees  to  be 
more  effectual  ? 

The  pious  youth  nYay  be:  taken  away  from  evil 
to  come.  Man  is  born  to  trouble.  This  attends 
him  in  every  ftage  of  his  progrefs  through  the 
world  ;  death  awaits  him  ;  from  this  there  is  no 
difcharge.  The  world  is  full  of  temptations  j  the 
young  Chriftian,  while  he  lives  in  it,  has  many 
dangers  to  meet,  and  many  conflicts  to  endure^ 
Early  death  places  him  in  a  happy  fecurity  from 
all  the  evils,  which  attend  the  faints  who  furvive 
him.  Had  he  lived  to  a  greater  age,  he  might 
have  attained  to  higher  glory.  But  he  now  at- 
tains to  his  proper  meafure  of  glory  with  greater 
facility  and  with  a  Ihorter  probation. 
To  the  godly  there  are  advantages  refulting  from 
long  life ;  and  there  are  advantages  refulting 
from  early  death.  God  knows  how  to  order  the 
time  and  manner  of  every  one's  removal.  To  the 
true  believer  life  will  not  be  too  long,  nor  death 
too  foon.     Whether  life,  or  death,  both  are  his. 

In  ths  calm  death  of  a  religious  youth,  it  ap- 
pears, what  religion  can  do.  Hence  parents  may 
learn  hov/  to  find  comfort  in  the  death  of  their 
children. 

In  the  death  of  the  young  the  greatefl  confola- 
tion  of  a  parent  is  a  confcioufnefs  of  his  fidelity  in 
their  education,  and  a  perfuafion  that  his  labour 
has  not  ^^en  in  vain.  To  part  with  a  child  is  a 
great  afflidion.  If  this  child  be  driven  away  in 
his  wickednefs  and  with  terrors  of  confcious  guilt, 
the  afllidion  is  inexprefTibly  aggravated.  But,  on 
the  contrary,  it  is  greatly  foftened  and  mitigated 
by  obferving  his  hope  in  death,  and  by  reflecting 


Serm.  XXIII.  lamented  and  iniproved.  339 

that  his  virtuous  life  has  accorded  with  his  dying 
hope. 

If  in  the  review  of  our  own  condu^  we  can  fay, 
we  have  faithfully  difcharged  our  paremal  obliga- 
tions ;  and  in  the  retrofpect  on  a  child's  behav- 
iour, we  can  fay,  he  has  been  obfervant  of  our  in- 
ftruftions  and  obedient  to  our  counfels,  has  con- 
duced with  fobriety  and  difcretion,  and  appeared 
to  make  his  duty  his  rule  of  adion  ;  if  in  the  dif- 
treffes  of  ficknefs  we  fee  him  patient  and  religned  ; 
and  in  the  near  expedation  of  death,  hear  him 
committing  his  foul  to  God  with  expreflions  of 
humble  hope  ;  we  feel  a  refrefliment,  which  makes 
us  almoft  forget  our  forrow. 

Such  an  example  teaches  all  parents,  how  to 
provide  themfelves  with  means  of  confolation  a- 
gainft  limilar  trials.  They  well  know,  that  they 
are  liable  to  afflictions  of  this  kind.  There  is  not 
a  parent,  but  who,  in  his  children's  death,  ar- 
dently delires  confolation.  There  is  no  confola- 
tion equal  to  the  hope,  that  their  death  is  their 
gain.  Let  every  parent  then  train  up  his  children 
in  religious  fentiments  and  virtuous  manners,  and 
exhort  them  to,  and  alliil  them  in  a  timely  prepa- 
ration for  death  and  eternity,  that  if  they  be  ear- 
ly called  away,  he  may  have  hope  for  them,  and 
they  may  have  hope  for  themfelves.  If  it  be  a 
comfort  to  us  to  fee  the  friends,  who  go  before 
us,  depart  in  peace,  it  will  be  a  comfort  to  the 
friends  who  furvive  us,  to  fee  us  depart  in  the 
fame  manner.  Let  us  then  leave  to  them  the  con- 
folation, which  we  cfteem  fo  valuable  for  ourfelves» 

The  obfervations,  which  we  have  made,  come 
to  us  ftrongly  enforced  by  the  providence  of  the 
week  paft. 

We  have  feen  a  youth  of  promiiing  abilities 
and  hopeful  virtues  taken  from  his  affedionate  pa- 


34^  The  Death  of  the  Toung 

rents  and  brethren,  by  a  cafualty  fudden  in  its  at- 
tack, and  fatal,  though  flow,  in  its  effect.  We 
have  feen  his  friends  anxioufly  watching  the  fymp- 
toms  of  his  malady,  and  fufpended  in  anguilh  for 
days  together  between  hope  and  defpair.  We 
have  feen  the  youth  enduring  his  uncommon  dif- 
trefs  with  calm  fubmiflion,  and  meeting  his  death 
with  ferene  hope.  We  have  feen  the  painful  dif- 
appointment,  which  they  fuffered  in  his  early 
death,  and  the  confolation,  which  they  derived 
from  his  virtuous  life  and  dying  refignation.  We 
have  feen,  in  this  affeding  cafe,  a  proof  of  the 
value  of  religion,  and  of  the  importance  of  em- 
bracing it  in  early  life. 

As  he,  juft  before  his  death,  addreffed  the 
young,  who  flood  around  his  bed,  and  urged 
their  pious  improvement  of  the  cafualty  which 
had  befallen  him,  and  of  the  death  which  threat- 
ened him  ;  I  cannot  forbear  to  fecond  his  addrefs 
in  a  more  public  manner,  than  he  had  opportuni- 
ty to  make  it. 

Conceive,  then,  my  youthful  hearers,  that  you 
flood  by  his  bedfide,  and  heard  him  fpeak  to  you 
in  the  following  manner  ;  "  You  fee,  my  friends, 
the  fituation  that  1  am  in.  A  few  days  ago  I  was 
in  health  like  you.  By  a  fudden  accident  I  am 
confined  to  my  bed,  and  probably  Ihall  foon  be 
laid  in  my  grave.  None  of  you  knows  how  foon 
his  condition  may  be  like  mine.  You  fee  in  me 
the  neceflity  of  being  early  prepared  for  death.  I 
advife  you  to  think  ferioufly  of  the  uncertainty  of 
life,  and  to  prepare  diligently  for  its  end.  Delay 
not  fuch  a  M'^ork  any  longer  :  no  ;  not  for  one  An- 
gle hour.  You  may  as  well  attend  to  it  now,  as  at 
a  future  time.  Make  it  a  prefent  bufmefs.  I  par- 
ticularly advife  you  to  reverence  the  fabbath  and 
the  houfe  of  God.     There  are  fome  young  people. 


Serm.  XXIII.    lamented  and  improved.  341 

who,  on  the  fabbath,  are  too  vain  in  their  talk, 
and  in  the  time  of  worfliip  are  too  light  in  their 
appearance.  I  have  obferved  thefe  evils  with  grief 
of  heart.  I  befeech  you  to  avoid  them  ;  for  they 
will  caufe  you  to  mourn  at  the  laft,  when  your 
flefh  and  your  body  are  confumed.  Never  ufe 
profane  language.  This  is  a  fin,  which  young 
people  too  often  pradife,  but  for  which  they  mull 
give  an  account.  God  will  not  hold  them  guilt- 
lefs,  who  take  his  name  in  vain.  Treat  your  pa- 
rents and  all  elderly  people  with  refpe^l:.  Aik 
counfel  and  inftruclion  from  them,  that  you  may 
grow  in  wifdom.  Read  the  fcriptures  daily,  that 
you  may  learn  your  duty  and  the  way  of  falvation. 
Get  an  acquaintance  with  yourfelves,  that  you 
may  fee  your  need  of  a  Saviour  ;  get  an  acquaint- 
ance with  your  Saviour,  that  you  may  fee  how 
fafe  it  is  to  truft  him.  Go  to  Chrift  that  you  may 
have  life.  You  are  dependent  on  the  grace  of 
God  ;  but  yo.u  muft  feek,  in  order  to  obtain  it. 
Seek  unto  God  betimes.  Seek  him  in  the  time 
when  he  may  be  found.  This  is  the  time.  You  can 
be  fure  of  no  other.  You  think  religion  is  import- 
ant to  me,  becaufe  I  am  foon  to  die.  It  is  as  im- 
portant to  you,  as  it  is  to  me  ;  for  you  are  as 
mortal  as  I  am,  though  perhaps  you  are  not  to 
die  quite  fo  foon  as  I  fhall.  Whenever  you  die, 
you  will  need  its  comforts,  as  much  as  I  do  now. 
Therefore  fecure  them  immediately.  I  am  weak 
and  faint  ;  I  cannot  fay  much I  beg  you  to  re- 
member the  little  I  can  fay I  fear  you  will  foon 

forget  it.  I  fee  you  in  tears ;  but  you  will  not 
always  feel  as  you  do   now,    while  you  look  on 

my  dying  body  and  hear  my  feeble  voice That 

you  may  call  my  advice  to  mind  and  awaken  the 
refolutions,  which  you  now  feel,  go  fometimes 
to  the  place  where  my  body  will  foon  be  laid,  and 


342  The  Death  of  the  Toung 

look  on  the  clods  which  will  cover  it There  re- 
coiled what  I  have  faid,  how  you  felt,  and  what 
you  refolved.     Your  bodies  may  foon  be  laid  by 

mine May  our  fouls  meet  in  that  world,  where 

is  no  more  pain  nor  death." 

Such,  in  fubftance,  were  the  counfels  and  ex- 
hortations which  the  youth,  lately  deceafed,  gave 
to  fome  of  you,  on  the  laft  Lord's  day.  My  in- 
formation was  not  full,  for  the  recoliedion  of  thofe 
who  gave  it  me,  was  imperfe6b.  But  he  fpake  in 
this  manner  ;  and  probably  fome  of  you  remem- 
ber more  than  I  have  repeated.  What  he  fpake 
was  deeply  felt.  It  was  heard  with  flowing  tears. 
You  who  heard  it,  I  believe,  realized  its  import- 
ance, and  refolved  to  regard  it.  Abide  by  that 
refolution. 

His  advice  was  imprefled  by  his  dying  condi- 
tion ;  it  is  recommended  by  his  former  good 
example ;  it  is  fealed  by  his  death.  What  can  be 
faid  to  enforce  it  ? 

There  was  fomething  in  the  clofe  of  his  addrefs, 
which  ftruck  my  mind  very  powerfully.  He  ad- 
vifed  you,  nowand  then,  to  vifit  his  grave,  that 
you  might  remember  his  dying  exhortation.  This 
is  fo  limilar  to  the  counfel  of  the  dying  Saviour, 
that  I  think  it  muft  afl'ecl  you  deeply. 

The  Saviour,  when  he  was  on  earth,  fpent  much 
of  his  time  in  giving  religious  inftruclions  to  as 
many  as  would  hear  him.  He  often  gave  inftruc- 
tions  to  the  young.  When  the  time  of  his  death 
drew  near,  his  inftruftions  were  more  frequent 
and  affedionate  ;  and  he  urged  them  by  the  fol- 
emn  and  imprelTive  circumftance  of  his  approach- 
ing death.  He  well  knew,  that  good  inftruclions 
were  eafily  forgotten  ;  he  therefore  recommended 
the  frequent  remembrance  of  his  death,  as  a  mean 
to  imprefs  his  words  more  deeply  and  indelibly  on 


Serm.  XXIII.  lamented  and  Impro'ued,  545 

the  heart.  The  place  of  his  burial  could  not  be 
vilited  by  his  difciplcs  in  all  ages  and  parts  of  the 
world.  And  if  it  could,  his  body  would  not  be 
there,  for  it  was  foon  to  rife.  He  therefore  in- 
ftituted  a  particular  ordinance  as  a  reprefentation 
and  memorial  of  his  death,  and  commanded,  that 
this  fhould  be  obferved  in  remembrance  of  him, 
and  thus  his  death  ihewn  forth,  until  he  fliall 
come  again.  The  reafon  why  he  appointed  the 
ordinance,  and  injoined  the  obfervance  of  it  was, 
that  we  might  remember  him  and  the  words 
which  he  fpake  ;  and  might  remember  his  death 
and  the  benefits  which  it  procured. 

Now,  my  young  friends,  you  doubtlefs  think, 
that  the  youth  who  advifed  you  to  vifit  his  grave, 
that  you  might  better  remember  his  inftrudlions, 
gave  you  judicious  advice.  I  believe  you  intend 
to  regard  it.  And  will  you  not  regard  the  com- 
mand of  your  Saviour,  who  has  required  you  to 
come  to  the  place,  where  he  is  fet  forth  as  crucifi- 
ed for  you,  and  there  to  awaken  the  recollection 
of  his  inftruclions,  and  a  refolution  to  obferve 
them  ?  Your  attention  to  this  young  man's  coun- 
fel  is  expedient  ;  your  obedience  to  the  Saviour's 
command  is  indifpenfable. 

My  children ;  You  have  had  a  folemn  call  from 
God  to  make  religion  your  early  choic?,  and  your 
fouls  your  early  care.  Obey  it,  and  be  happy. 
You  know  not  but  that  the  next  call  may  be  one, 
which  will  confign  you  to  the  grave. 

You  fometimes,  perhaps,  hear  vain  people  talk 
lightly  of  religion — of  the  bible — of  the  Saviour 
— of  divine  worfhip.  Liften  to  no  fuch  vain 
talkers  and  deceivers.  Their  inft:ruclions  will 
caufe  you  to  err  from  the  words  of  knowledge. 
Nothing  will  comfort  you  on  a  death  bed,  but  the 
religion  taught  in  the  bible.     That  you  may  feel 


344  The  Death  of  the  Toun^ 

its  comforts  then,  embrace  it  now.  "  Thirik  oft 
your  ways,  and  turn  your  feet  into  God's  tefti^ 
monies.  Make  hafte  and  delay  not  to  keep  his 
commandments.'*  Examine  your  hearts  and  try 
your  ways.  Under  a  fenfe  of  guilt,  repair  to  the 
Saviour,  who  came  to  redeem  them  who  are  loft* 
In  his  name  commit  your  fouls  to  the  mercy  of 
God  and  devote  your  lives  to  his  fervice,  relying 
on  the  grace  of  the  holy  Spirit,  which  he  gives  to 
them  who  afk  him.  Watch  againft  fin  ;  fliun  the 
places  of  temptation  ;  depart  from  evil  doers  5 
choofe  for  your  companions  thofe  who  fear  God ; 
fanclify  God's  fabbath  ;  attend  at  his  fancluary  ; 
reverence  his  word  ;  fubfcribe  with  your  hands 
to  the  Lord  ;  dedicate  yourfelves  to  him  in  fecret ; 
make  known  your  vows  in  the  prefence  of  his 
people  ;  come  to  the  Redeemer's  table  ;  there  re- 
member what  he  has  taught  you  and  fufFered  for 
you,  and  what  obligations  you  are  under  to  him  ; 
and  thus  enliven  your  aifeclions  to  him,  and  your 
refolutions  for  him.  Let  the  event,  which  you 
have  feen,  and  the  counfel  which  you  have  heard, 
be  followed  with  fuch  happy  efFedls,  as  fhall  make 
it  manifeft,  that  God  has  not  fpoken  to  you  in 
vain. 

You,  who  are  parents  and  have  children  under 
your  care,  are  reminded  of  the  duty  which  you 
owe  them.  You  fee  how  uncertain  are  their 
lives.  You  hope  for  their  continuance  with  you 
while  you  live,  and  their  kind  offices  to  you  when 
you  {hall  be  old.  But  your  hope  may  be  blafted 
by  their  untimely  death.  In  fuch  a  painful,  and 
not  improbable  trial  there  can  be  no  greater  com- 
fort, than  a  belief  that  they  have  walked  in  the 
truth,  and  died  in  fafety.  That  you  may  have 
this  comfort,  inftru6t,  dired  and  aflift  them  in  the 
religious  life.     You  are  folicitous  to  provide  for 


Serm.  XXTII.  lamented  and  impro'ved*  345 

them  an  earthly  inheritance,  and  to  prepare  them 
for  the  enjoyment  of  it.  This  is  not  a  fault.  But 
perhaps  they  will  never  need  the  inheritance,  nor 
have  opportunity  to  poflefs  it.  Point  their  views, 
and  direct  your  own  to  a  heavenly  inheritance. 
This  is  of  infinite  value,  and  may  be  made  per- 
fectly fure.  Death  will  not  deprive  them  of  it, 
but  bring  them  to  it.  It  is  only  impenitence  in 
fin,  which  can  exclude  them.  Teach  them  the 
nature  and  danger  of  fin,  and  the  way  of  deliver- 
ance through  fan6tification  of  the  Spirit  and  be- 
lief of  the  truth.  Call  their  attention  to  the  care 
of  their  fouls  ;  encourage  their  application  to  the 
great  Redeemer  ;  guard  them  againft  feduction 
into  the  way  of  the  ungodly  ;  lead  them  in  the 
path  of  righteoufnefs  ;  direct  their  attendance  on 
the  folemnities  of  the  fanctuary  ;  aflift  their  pre- 
paration for  communion  at  the  Lord's  table  ;  go 
before  them  in  the  way,  in  which  you  advife  them 
to  walk.  There  is  reafon  to  believe,  that  God 
will  blefs  your  faithful  labours  for  their  benefit. 
You  fee  that  he  fucceeds  your  worldly  diligence 
and  prudence  ;  you  have  more  reafon  to  expert, 
that  equal  diligence  and  prudence  in  promoting 
their  fpiritual  interell  will  be  fuccefsful.  You 
may  apply  what  God  fays  of  Abraham  ;  "  I  know 
him,  that  he  will  command  his  children  and  his 
houfehold  after  him  \  and  they  fliall  keep  the  way 
of  the  Lord." 

The  wifdom  of  your  children  w^ill  give  joy  to 
your  fouls.  If  God,  in  his  fovereign  providence, 
fliould  remove  them  from  you  by  an  early  death, 
your  forrow  will  be  affuaged,  and  your  fouls  re. 
freihed  by  the  peace  and  hope,  w^hich  they  will 
enjoy,  in  confequence  of  your  parental  fidelity. 
"  Holy  God,  turn  the  hearts  of  the  fathers  to  the 
children,  and  the  hearts  of  the  children  to  the 
Vol.  V.  U  u 


54^  '^^J'^  Death  of  the  Toung,  Sec, 

fathers,  that  they  may  be  mutual  bleffings  in  this- 
world,  and  may  rejoice  together  in  the  day  of  the 
Lord.  Pour  down  thy  Spirit  upon  us,  and  thy 
blefling  upon  our  feed.  Satisfy  us  now  with  thy 
mercy,  that  we  may  be  glad  and  rejoice  all  our 
remaining  days.  Let  thy  work  appear  unto  us, 
and  thy  glory  to  our  children.  Let  the  beauty  of 
the  Lord  our  God  be  upon  us,  eftablifti  the  work 
of  our  hands,  and  blefs  us  with  thy  falvation." 


I 


SERMON  XXIV. 


>©*<2:>*®< 


EzekieVs  affii&ion  in  the  Death  of  his  Wife,  and  his 
Behaviour  under  it, 

.^_,jj5>^^.(jj).<..<.. 

A  Funeral  SermoHo 


•► 


EZEKIEL  xxiv.  18. 


So  I  fpake  to  the  people  in  the  morning,  and    at  even  my  wife  died  ;  and   I 
did  in  the  morning,  as  I  was  commanded. 


.T  the  time,  when  Ezekicl's  wife  died, 
the  deftrudion  of  the  land  of  Ifrael  by  the  Chal- 
deans was  near  at  hand.  In  the  affliction  which 
befel  him,  and  in  his  behaviour  under  it,  he  was  a 
fign  to  the  people.  The  word  of  the  Lord  came 
to  him,  faying,  "  Son  of  man,  behold,  I  take  away 
from  thee  the  defire  of  thine  eyes  with  a  ftroke." 
The  deiire  of  his  eyes  was  his  wife  ;  for  he  fays  in 
our  text,  "  At  evening  my  wife  died."  She  died 
fuddenly,  within  a  few  hours  after  he  was  premon- 
ifhed  of  the  event.  She  was  taken  away  with  a 
firoke. 

The  order  which  follows  is  fingular.     "  Thou 


348  Ezekiel*s  affli^ion  in  the 

fhalt  not  mourn  nor  weep,  neither  fliall  tears  run 
down."  This  cannot  be  intended  to  forbid,  ei- 
ther in  him  or  in  others,  the  natural  fenfations  of 
grief  ;  for  thefe,  in  fuch  an  affliftion,  are  unavoid- 
able. Neither  our  feelings  nor  our  tears  are  always 
at  our  own  command.  To  be  incapable  of  grief 
for  the  death  of  a  friend,  would  not  be  reafon  and 
virtue,  but  hardnefs  and  ftupidity.  The  words 
rather  import,  that  the  ftroke  would  be  fo  fudden 
and  fevere,  as  to  amaze  and  confound  him  ;  that 
it  would  lock  up  the  avenues  of  tears,  and  deny 
the  relief  which  nature  affords  in  more  moderate 
afflictions. 

In  this  refpecH:  he  was  to  the  Jews  a  fign  of  the 
dreadful  calamity  impending,  under  which  they 
fhould  not  mourn  nor  weep,  but  pine  away  in 
their  grief. 

The  prophet  is  next  forbidden  to  ufe  the  com- 
mon badges  and  tokens  of  mourning  ;  and  thus 
to  fignify  tdNiis  people,  that,  in  the  deftru6tion  of 
their  city,  they  would  be  in  no  condition  to  ufe 
the  ceremonies  and  wear  the  drcfs  of  forrow, 
common  on  other  occafious  ;  but  would  flee,  or 
be  driven  before  their  enemies,  in  fuch  habits  as 
could  be  haflily  affumed.  "  Be  thou  filent,  make 
no  mourning  for  the  dead,  bind  the  tire  of  thine 
head  upon  thee,  and  put  thy  fhoes  on  thy  feet, 
cover  not  thy  lips,  and  eat  not  the  bread  of  men." 
Partake  not  of  the  mourning  feails,  which  cuftom 
prefcribes  on  funeral  occafions. 

"  So  I  fpake  to  the  people  in  the  morning,  and 
at  evening  my  wife  died  ;  and  in  the  morning," 
following  her  death,  "  I  did  as  I  was  command- 
ed." "  And  the  people  faid  unto  me,  tell  us,  what 
the  things,  which  thou  doeft,  are  to  us.  I  anfwer- 
ed  them.  Thus  faith  the  Lord,  I  will  profane  my 
fanduary,  the  excellency  of  your  ftrength  and  the 


Serm.  XXIV.      Death  of  his  Wife*  34$ 

defire  of  your  eyes,  and  that  which  your  foul 
pitieth  ;  and  your  fons  and  your  daughters  fhall 
be  flain  by  the  fword ;  and  ye  fhall  do  as  I  have 
done.  Ye  fhall  not  cover  your  lips,"  in  token  of 
mourning,  "  nor  eat  the  bread  of  men.  Ye  fhall 
not  mourn  nor  weep,  but  ftiall  pine  away  in  your 
iniquities." 

The  words  of  our  text,  taken  in  their  connex- 
ion, fuggeft  to  us  the  following  thoughts  : 

That  the  death  of  a  wife  is  a  moft  painful  af- 
fliction—That  under  an  afflidion  of  this  kind 
careful  attention  muft  be  paid  to  the  commands 
of  God — That  in  fuch  an  event,  others  are  con- 
cerned, as  well  as  the  immediate  fufferer. 

I.  The  death  of  a  wife  is  here  reprefented,  as 
one  of  the  moft  painful  afflidions  incident  to 
mortals. 

Ezekiel's  wife  is  called  "  the  defire  of  his  eyes." 
And  his  afllicfion  in  her  death  was  to  the  Jews  a 
fign  of  their  approaching  diftrefs  in  the  deftruc- 
tion  of  their  cities  and  the  depopulation  of  their 
country,  in  which  general  calamity  each  one's 
fliare  would  perhaps  little  exceed  the  anguifti  of  a 
hufband  in  the  death  of  his  partner. 

The  happinefs  of  human  life  greatly  depends  on 
fociety  and  friecdfiiip.  None  of  the  focial  connex- 
ions are  fo  intimate  and  afFe(5lionate,  fo  ftrong  and 
interefting,  as  the  conjugal  connexion.  This  is 
founded  in  love,  cemented  by  reciprocal  offices  of 
kindnefs,  flrengthened  by  a  community  of  inter- 
efl,  efpecially  by  a  common  relation  to,  and  con- 
cern in  the  dependent  members  of  the  family. 
The  dilTolution  of  this  connexion  breaks  one  of 
the  clofcll  focial  ties,  and  crofTes  one  of  the  ftrong- 
eft  affedions  of  humanity.  It  places  the  furvi- 
ver  in  a  lonely  condition,  and  involves  him  in 
new  and  unexperienced  cares.     His  afflidion  is 


35©  Ezekiei^s  qfflidion  in  the 

increafed  by  the  forrow  which  he  feels  for  his 
children,  perhaps  for  a  helplefs  offspring,  deprived 
of  a  parent,  and  unable  to  realize  their  lofs.  Hence 
their  lofs  is  more  fenfibly  realized  by  him.  In  oth- 
er afflictions  he  could  find  one  to  take  an  equal 
ihare  with  him.  But  this  h^  muft  bear  alone 
without  a  partner  to  divide  it  with  him.  This 
fpreads  a  gloom  over  the  face  of  nature,  and  dark- 
ens all  his  worldly  profpeCls.  Every  new  care, 
which  meets  him,  reminds  him  of  his  lofs,  and 
calls  up  his  forrows  afrefli.  The  objeds,  which 
once  gave  him  pleafure,  look  as  if  they  could 
pleafe  no  more  ;  the  bufinefs,  which  formerly 
he  purfued  with  cheerfulnefs,  becomes  a  burden, 
becaufe  the  one,  who  was  wont  to  participate  in 
his  joys,  is  gone. 

This  afflidion  is,  in  fcripture,  placed  among  the 
moft  painful  adverfities  incident  to  our  mortal 
ilate.  They  who  have  experienced  it  acknowl- 
edge the  reprefentation  to  be  jufl. 

The  trial  is  more  overwhelming,  when  it  comes 
Juddenly.     In  the  prophet's  cafe,  it  was  an  aggra- 
vating circumftance,  that  the  defire  of  his   eyes 
was  taken  away  with  ^.Jlroke^  and  within  a  few 
hours  after  the  firft  apprehenfion  of  danger. 

To  a  godly  perfon  a  fudden  death  is  as  fafe  as 
a  lingering  one.  But  to  furviving  friends  it  is 
more  diftreffing,  becaufe  it  finds  them  unprepar- 
ed for  it.  The  expectation  of  fuch  an  event  grad- 
ually puts  the  mind  in  an  attitude  to  meet  it. 
Though  perhaps  a  long  fufpenfion  between  hope 
and  fear  may  give  equal  pain  on  the  whole,  yet  at 
no  moment  is  the  anguifh  fo  keen,  as  when  the 
ilroke  falls  fuddenly.  The  mind,  like  the  body, 
can  fuftain  a  heavier  burden  laid  on  by  gentle  de- 
grees, and  flowly  increafed,  than  if  it  fall  with  its 
full  weight  at  once.    In  the  former  cafe,  we  brace 


Serm.  XXIV.      Death  of  his  Wife.  -i^S-^ 

ourfelves  for  the  weight  which  we  have  to  bear^ 
and  accommodate  our  pofture  to  our  approaching 
fituation.  In  the  latter  cafe,  we  have  no  time  to 
colled  our  ftrength  and  alTume  a  pofition  for  the 
ftroke  which  is  invifibly  defcending. 

The  fudden  death  of  a  friend  breaks  our  pur- 
pofes,  difappoints  our  expectations  and  cuts  off  our 
profpects.  In  other  cafes  we  gradually  relinquifli 
them,  and  give  them  up  with  a  fedate  and  placid 
mind. 

But  we  are  taught, 

II.  That  whatever  may  be  our  affli6lion,  and  in 
what  manner  foever  it  may  come,  we  are  to  regard 
the  intimations  of  the  divine  will. 

When  the  prophet's  wife  died,  "  he  did  as  he 
was  comm.anded.*'  There  was  fomething  pecu- 
liar in  the  command  given  to  him  j  but  his  obedi- 
ence is  a  pattern  for  all. 

I.  The  firft  duty  required,  in  this  and  all  other 
afflidions,  is  relignation  to  the  providence  of  God. 

The  command  to  the  prophet  was,  "  Thou 
fhalt  forbear  to  cry,''  or  "  thou  Ihalt  be  filent." 
And  the  reafon  of  the  command  was,  "  Behold, 
/  take  away  the  defire  of  thine  eyes."  He  was  to 
be  dumb  and  not  oj>en  his  mouth,  becaufe  it  was 
God  who  did  it.  And  who  fhall  dare  to  reply  a- 
gainft  God  ? 

We  ought,  as  men,  to  be  fenfible  of,  and  af- 
fected with  the  ftrokes  of  the  divine  hand  ;  but, 
as  Chriftians,  we  muft  forbear  to  murmur  and 
complain  under  them.  The  exhortation,  which 
fpeaks  to  us,  as  to  children,  is  this,  "  Defpife  not 
the  chaftening  of  the  Lord,  nor  faint  when  ye 
are  rebuked  of  him.'*  To  defpife  affliction  is  ftu- 
pidity  ;  to  faint  under  it  is  weakncfs  j  to  mur- 
mur againlt  it  is  impiety. 

That  our  complaints  may  be  filenced,  and  our 


352  EzekiePs  affliSiion  in  ihs 

fpirits  compofed,  we  muft  confider  tKe  wifdorrij 
juftice,  goodnefs  and  fovereignty  of  God.  "  The 
potftierds  ftrive  with  the  potfherds  of  the  earth  j 
but  wo  to  him  that  ftriveth  with  his  Maker* 
Shall  the  clay  fay  to  him  that  fafhioned  it,  What 
makeft  thou  ?  Or  his  work,  He  hath  no  hands  ?" 
"  God  has  a  right  to  do  what  he  will  with  his 
own.  He  taketh  away  ;  and  who  fhall  hinder 
him  ?  Who  ftiall  fay  to  him.  What  doeft  thou  ?" 
He  will  do  wrong  to  none.  He  will  lay  upon 
none  more  than  is  meet.  To  them  who  love  him 
he  will  caufe  all  things  to  work  for  good.  In  all 
the  corre<5lions  which  he  inflids  on  his  children 
he  has  merciful  ends.  "  He  chaftens  them  for 
their  profit,  that  they  may  be  partakers  of  his  ho- 
lincfs.'*  His  grace  is  fufficient.for  their  fupport. 
In  the  day  of  trouble  he  will  hear  them. 

In  the  lofs  of  friends  we  fhould  conlider  the 
mercy  of  God  in  giving  them  to  us  at  firft,  in 
continuing  them  with  us  fo  long,  and  in  making 
them  inftruments  of  our  comfort  while  we  enjoy- 
ed them.  The  ftroke  which  feparates  a  dear  friend 
from  our  bofom,  is  painful.  But  can  we  fay,  our 
having  had  fuch  a  friend,  though  but  for  a  Ihort 
time,  has  been  a  calamity  ?  Was  not  the  connex- 
ion, while  it  lafted,  a  real  bleffing  ?  Did  it  not 
contribute  much  to  our  happinefs — to  our  world- 
ly profperity — to  our  daily  content  and  cheerful- 
nefs — to  our  virtue  and  piety — to  our  difcreet  be- 
haviour and  fair  reputation  ?  And  if  the  connex- 
ion be  broken,  are  we  not  even  now  in  a  more 
eligible  condition,  than  if  it  had  never  been  form- 
ed ?  We  have,  then,  received  good  at  the  hand  of 
God,  and  Ihall  we  not  receive  evil  ?  Yea,  with 
all  the  evil  which  attends  us,  have  we  not,  on  the 
v/hole,  received  good  ? 

We  fiiould  confider  our  defert  of   afilidion. 


Serm.  XXIV.      Death  of  his  Wife.  353 

Death  entered  into  the  world  by  fin.  The  death 
of  a  friend  reminds  us  of  our  fallen  and  guilty 
ftate,  and  urges  us  to  flee  from  the  wrath  to  come. 
Confcious  of  our  guilt,  we  fhall  fee  the  juftice  of 
God  in  all  the  calamities  of  life.  "  Why  Ihould 
a  living  man  complain  j  a  man  for  the  punifli- 
ment  of  his  fins  ?" 

2.  In  affliction  we  are  commanded  to  "  fearch 
and  try  our  ways,  and  turn  to  the  Lord.'* 

When  a  friend,  efpecially  a  companion,  is  ta- 
ken from  us,  our  thoughts  follow  him  to  the 
other  world.  We  choofe  to  entertain  the  pleaf- 
ing  hope,  that  he  is  gone  to  reft.  To  ftrengthen 
our  hope,  we  recollect  his  amiable  virtues  and 
ufeful  works,  and  all  the  indications  of  piety, 
which  appeared  in  his  life.  A  fufpicion,  that  he 
has  exchanged  this  life  for  a  ftate  of  mifery,  would 
be  the  moft  diftrefling  part  of  our  afflidion.  But 
if  future  happinefs  be  important  to  the  dead,  it  is 
important  to  the  living  ;  for  the  living  will  foon 
be  among  the  dead.  A  death  in  our  family  fhould 
call  our  thoughts  home  to  ourfelves.  The  ftate 
of  the  dead  we  cannot  alter  ;  but  we  may  do 
fomething  to  alter  our  own  ftate  ;  for  our  proba- 
tion ftill  continues.  It  is  ftill  a  day  of  falvation. 
What  if  we  had  been  removed  ?  Should  we  have 
left  to  our  friends  the  fame  confolation,  as  fome, 
who  have  gone  before  us,  have  left  to  us  ?  Or  if 
we  were  now  to  be  called  away,  could  we  depart 
with  the  fame  ferenity  and  comfort,  as  we  have 
feen  in  fome  of  our  friends,  when  they  took  leave 
of  us  and  of  the  world  ?  They  by  their  example 
and  converfation  have  yielded  us  much  affiftance 
to  prepare  for  heaven.  Have  our  converfation 
and  example  been  as  highly  beneficial  to  tliem  ? 
Have  we  done  our  part  with  them  as  fellow  help- 
ers to  the  kingdom  of  God  ?  We  have  feen  a 
Vol.  V.  ^V  w 


^54  E:tekiel's  afflUlion  in  the 

friend  removed  fuddenly.  It  is  a  juft  enquiryv 
whether  we  are  ready  to  depart  on  as  ihort  a 
warning.  Is  the  temper  of  heaven  formed  in  our 
hearts  ?  Is  religion  our  daily  work  ?  If  our  Lotd 
fhould  come  fuddenly.  would  he  find  us  doing 
his  will  ?  Or  rather,  would  he  not  find  us  fleep* 
ing  ?  Thefe  are  enquiries,  to  which  the  fudden 
death  of  a  friend  loudly  calls  us. 

3.  Prayer  is  a  duty  incumbent  on  us  at  all 
times,  and  is  urged  with  particular  force  by  af- 
fiiclion  j  efpecially  by  an  affliftion  like  this,  which 
we  are  now  coniidering.  "  Is  any  afflided  ?  Let 
him  pray."  "  Let  him  call  upon  God  in  the  day 
of  trouble.'' 

The  death  of  a  friend  reminds  us  of  our  weak- 
nefs,  our  wants,  and  our  dependence.  We  can- 
not  refcue  our  deareft  companion  from  the  grave. 
We  cannot  arreft  the  hand  of  death,  when  it  is 
tlretched  out  againft  one  whom  we  call  the  defire 
of  our  h^art,  and  on  whom  our  happinefs  in  life 
principally  depends^  Nor  can  our  friends  pre- 
fer\  e  us,  when  the  number  of  our  months  is  fin- 
ifhed.  Nor  fliall  we  ourfelves  have  power  over 
our  own  fpirit  to  retain  it  in  the  day  of  death. 
What  an  impotent  creature  is  man  ?  All  our  de- 
pendence is  on  God  ;  all  our  hope  is  in  him. 
Should  we  not  live  near  to  his  throne  ;  and  daily 
fpread  our  requefts  before  him  ?  He  can  fupply 
all  our  wants,  and  do  more  than  we  alk  or  think. 

Affliction  gives  a  difpofition  to  prayer  ;  it  foft- 
ens  the  heart  to  the  impreffion  of  divine  truth  ;  it 
awakens  the  attention  to  another  world,  and 
makes  it  feem  more  real ;  it  teaches  us  that  all  our 
comforts  muft  come  from  above  ;  it  furnifhes  us 
with  matter  for  prayer,  and  enlarges  the  heart  in 
this  duty  j  it  encourages  a  hope  of  acceptance,  for 
God  has  made  fpecial  promifes  of  his  gracious  at- 


Serm.  XXIV.      Death  of  his  Wife.  ^ss 

tention  to  the  prayers  of  the  afHicled.  If  we  feel 
a  fpirit  of  prayer  awakened  by  afflidlion,  this  is  a 
hopeful  token  of  God's  favour  ;  for  thus  far  af- 
fliction anfwers  its  purpofe. 

4.  The  death  of  a  friend  is  an  admonition  from 
God,  to  withdraw  our  hearts  from  the  world. 

What  is  the  world  now  to  him  who  has  left  it  ? 
What  will  it  be  to  us,  a  few  days  hence,  when  we 
fhall  have  left  it  ?  Juft  the  fame,  as  it  is  now  to 
him.     "  We  brought   nothing  into   the  world  ; 
and  we  fiiall  carry  nothing  out  of  it.     Naked  fhall 
we  depart  to  go  as  we  came."     The  removal  of 
our  friend  has  extinguifhed  more  than  half  of  the 
joys  of  life.     It  has  fpread  a  gloom  over  the  world's 
brighteft  fcenes.     Every  earthly  objecT;  is  as  uncer- 
tain, as  was  the  one  which  we  have  loft.     Shall 
we  fet  our  hearts  on   things  fo  precarious  ? — on 
things  which  fo  foon  may  leave  us,  or  lofe  their 
power  to  pleafe  us  ?  Let  us  look  for  fome   more 
fubftantial  and  permanent  good.     Let  us  choofe 
for  our  portion  the  favour  of  the  aDfufficient  God. 
There  is  nothing  on  earth  to  be  compared  with 
this.     It  is  better  than  the  life  of  a  friend  ;  it  is 
better  than  our  own  life.     When  flefh  and  heart 
fail,  this  may  be  our  ftrength  and  portion  forever. 
Let  our  affection  and  converfation  be  in  heaven. 
There  is  our  God  and  our  Redeemer  ;  there  are 
holy  angels  and  the  fpirits  of  juff  men  made  per- 
fect ;  there  are  the  godly  friends,  who  have  died 
before  us,  and  thither  will  come  the  pious  fouls, 
who  fhall  leave  this  world  after  us.    If  our  friends 
had  continued  on  earth  for  the  prefent,  we  could 
not  have  enjoyed  them  long,  for  we  are  flrangers 
here,  and  there  is  no  abiding.     If  we  meet  them 
in  heaven,  we  fhall  be  parted  from  them  no  more. 
They  were  amiable  here  j  they  will  be  more  amia- 
ble there.     We  here  faw  in  them  fome  imperfec- 


35^  EzekiePs  affliilion  in  the 

tions,  and  felt  more  in  ourfelves  ;  there  we  fhall 
fee  in  them  nothing  to  offend  us,  and  Ihall  fhew 
nothing  to  offend  them.  The  connexion  here  was 
intimate  ;  but  the  beft  part  of  it  was  that  which 
arofe  from  fimilarity  of  tempers  and  affedions. 
The  friendfhip  of  heaven  will  be  wholly  of  this 
facred  kind  ;  it  will  therefore  be  perfed:,  unin- 
terrupted and  permanent. 

5.  The  death  of  a  friend  urges  upon  us  religioa 
in  all  its  various  duties  j  for  it  folemnly  teaches 
us  the  neceflity  of  religion  to  our  comfort  in  Kfe, 
hope  in  death,  and  happinefs  in  eternity. 

If  fuch  an  affliction  have  its  proper  influence, 
we  fhall  commune  with  God  in  our  clofets,  wor- 
fhip  him  in  our  families,  converfe  daily  with  his 
word,  educate  our  children  in  his  fervice,  honor 
his  name  before  men,  compaffionate  the  affli6led, 
contribute  in  our  places  to  advance  the  intereft  of 
the  gofpel,  and  ailjft  our  fellow  mortals  in  theip 
preparation  for  death  and  the  future  world. 

Thus  we  fliould  endeavor  to  make  our  own  af- 
fliftion  a  benefit  to  thofe  around  us.  Then  may 
we  hope,  it  will  do  them  good,  when  we  make 
it  manifeft,  that  it  has  done  good  to  us. 

til.  This  introduces  our  third  obfervation.  That 
any  affliction,  which  befalls  men,  efpecially  the 
death  of  the  head  of  a  family,  calls  for  the  atten- 
tion of  all  around,  as  well  as  of  the  immediate 
fufFerers. 

The  death  of  the  prophet's  wife  was  appointed, 
in  providence,  to  be  a  fign  to  the  people  in  gener- 
al, as  well  as  an  admonition  to  him.  They  were 
commanded  to  do  the  fame  things,  which  were 
required  of  him.  The  event  was  a  warning  to 
them  of  impending  calamities  j  the  prophet*s  be- 
haviour was  a  pattern  to  thetn  of  their  duty  un- 
der thofe  calamities. 


Scrm.  XXIV.      Death  of  his  Wife.  2>57 

When  we  fee  a  neighbor  deprived  of  the  defire 
of  his  eyes  by  a  ftroke,  and  left  with  the  care  of  a 
family,  who  needed  her  nurturing  and  guiding 
hand,  we  feel  a  tender  compalTion  for  him  and 
them  ;  we  give  him  fome  condoling  words ;  we 
wifh  him  divine  confolation  and  dire(^ion ;  we 
hope  he  will  be  wife.  We  obferve  his  fubfequent 
behaviour,  to  judge  whether  he  derives  any  reli- 
gious advantage  from  his  painful  affliction.  If  we 
iee  him  grave,  ferious  and  heavenly-minded,  we 
rejoice  in  his  wife  improvement  of  the  folemn  ad- 
monition. But  if  we  fliould  fee  him  quite  the  re- 
verfe,  we  fliould  cenfure  his  inattention  to  the 
voice  of  God,  and  fliould  wonder,  that  he  could 
fo  foon  forget  fo  loud  a  warning — fo  foon  forget 
his  firft  feelings  and  refolutions. 

But  let  us  remember,  that  our  afllicled  neigh-, 
bor  is  a  Jign  to  us  ;  that  the  voice,  which  fpeaks 
to  him,  fpeaks  to  us  ;  that  the  ferious  attention, 
which  becomes  him,  becomes  us  ;  that  the  im- 
provement, which  ought  to  be  made  of  the  afflic- 
tion by  him,  ought  to  be  made  by  us ;  that  we 
have  no  more  right,  than  he,  to  difregard  fuch  a 
warning.  The  fame  view  of  the  vanity  of  the 
world  and  of  the  uncertainty  of  life  ;  the  fame 
piety  and  prayerfulnefs  ;  the  fame  felf-examina- 
tion  and  ferioufnefs  ;  the  fame  diligence  in  pre- 
paring for  death,  cultivating  religion  in  the  heart 
and  promoting  it  in  fociety  ;  the  fame  prudence 
and  fidelity  in  family  education,  which  we  would 
recommend  to  him,  or  which  we  expeft  from 
him,  are,  by  the  fame  providence,  urged  upon 
us  all.  In  his  cafe,  we  fee  that  our  friends  are 
mortal,  our  connexions  uncertain,  our  families 
appointed  to  change.  The  time  is  at  hand,  with 
refpecl  to  us  all,  when  a  cloud  will  be  fpread  over 
our  houfes  by  the  hand  of  death  j  when  fome  will 


358  Ezekiei's  affli^ion,  &c. 

Hiourn  the  lofs  of  thofe,  who  go  before  them, 
and  when  thefe  who  are  left,  will  follow  thofe 
who  are  gone.  In  refpeft  of  mortality,  there  is 
nothing  peculiar  to  one  family  or  another.  Eve- 
ry change,  which  we  fee,  is  an  admonition  to  us 
ail.  And  if  thoughtlefsnefs  would  be  criminal  in 
the  family,  in  which  a  change  took  place  the  laft 
xveek,  it  is  alfo  criminal  in  the  families,  in  which 
a  fimilar  change  may  take  place  this  week. 

As  a  common  expreffion  of  condolence  to  the 
afflided,  we  fay,  "  We  wifli  their  afflidion  may 
be  fancTiified  to  them."  But  we  ought  to  make 
the  fame  ufe  of  it  ourfelves,  which  our  benevo- 
-lence  wiflies  them  to  make.  We  pray  for  them, 
that  they  may  be  guided  in  the  path  of  duty.  If 
our  prayer  be  iincere,  we  fhall  walk  in  the  fame 
path,  in  which, w£  think, they  ought  to  walk.  Can 
we  really  pray,  that  they  fhould  walk  in  it,  when 
we  turn  from  it  ?  Our  very  prayers  for  the  afflid:- 
ed  at  a  funeral,  and  in  the  houfe  of  God,  reprove 
our  negled  of  religion,  and  our  inattention  to  the 
daily  warnings  of  providence.  The  cenfures, 
which  we  beftow  on  fome,  who  make  light  of 
their  own  afflidions,  fall  back  on  ourfelves,  when 
the  fame  affliddons  are  unimproved  by  us. 

We  live  in  a  mortal  world  ;  we  often  fee  chan- 
ges and  deaths  :;  the  providence  of  God,  in  vari- 
ous ways,  is  renewing  and  repeating  its  admoni- 
tions, fome  of  which  are  more  painful  than  oth- 
ers ;  but  all  equally  plain  and  intelligible.  Let  us 
hear  and  obey  the  exhortation,  which  fpeaks  to 
us,  "  What  your  hands  find  to  do,  do  it  with 
your  might  ;  for  there  is  no  work,  nor  wifdom, 
aor  device  in  the  grave,  to  which  you  are  going." 


SERMON  XXV. 

The  Univerfal  Obligation  of  Religion., 

II.    KINGS  xvii.  40,  41. 

Howbeit,  they  did  not  hearken,  but  they  did  after  their  former  manner.  So' 
thefe  nations  feared  the  Lord  and  I'erved  their  graven  images,  both  theii' 
children,  and  their  children's  children  :  as  did  their  fathers,  fo  did  they 
unto  this  day. 


Ai 


lFTER  the  king  of  Aflyria  had  conquer- 
ed the  kingdom  of  Ifrael,  and  had  carried  away- 
captive  the  greater  part  of  the  inhabitants,  he  rc- 
peopled  the  country  by  colonies  fent  from  his  own 
empire.  Thefe  new  inhabitants  were  idolaters. 
They  worfliipped  their  own  deities,  who,  they 
imagined,  had  given  them  the  country,  and  againft 
whom,  they  fuppoied,  Jehovah,  the  God  of  the 
land,  had  not  power  to  defend  it.  As  the  coun- 
try, after  they  were  fettled  in  it,  was  much  in- 
fefted  with  lions,  they  began  to  conceive  more 
exalted  thoughts  of  the  God  of  Ifraeh  They  ap- 
prehended, that  he  might  have  fome  power  in  the 
country  over  which  he  prefided,  and  that,  to  keep 
at  good  terms  with  him,  it  might  be  beft  to  ob- 
ferve  the  particular  ceremonies  which  he  was  pleaf- 
ed  with,  but  which,  at  prefcnt,  they  did  not  un- 


3^0  T^i?  Unherfa!  ohiigafion 

derftand.  They  therefore  fent  to  the  king  of  Af- 
fyria  an  account  of  the  trouble  they  met  with, 
and  of  the  probable  caufe  of  it.  They  faid,  "  The 
nations  which  thou  haft  removed  and  placed  in 
the  cities  of  Samaria,  know  not  the  manner  of 
the  God  of  the  land  ;  therefore  he  hath  fent  lions 
among  them  ;  and  behold  they  flay  them, 
becaufe  they  know  not  the  manner  of  the 
God  of  the  land."  They  imagined  Jehovah 
to  be  a  divinity  of  the  fame  kind  with  their  own, 
a  local  God,  who  prelided  only  in  a  particular 
country,  and  who  muft  be  honored  with  certain 
peculiar  rites,  in  which  they  had  not  been  in- 
ftruded.  The  Syrians  had  the  fame  idea.  When 
they  had  been  defeated  in  an  engagement  with 
the  Ifraelites,  they  accounted  for  the  difafter  by 
the  local  power  of  the  gods  of  Ifrael.  "  Their 
gods  are  gods  of  the  hills,  therefore  they  are 
ftronger  than  we  :  but  let  us  fight  againft  them 
in  the  plain,  and  furely  we  fliall  be  ftronger  than 
they." 

Upon  information  of  the  difturbance,  which  the 
new  inhabitants  of  Samaria  fuffered  from  the  li- 
ons, the  king  of  Affyria  ordered,  that  one  of  the 
captive  pfiefts  fliould  return  back  to  refide  in  Sa- 
maria, and  teach  thefe  people  the  manner  of  the 
God  of  the  land.  Accordingly  a  prieft  was  fent, 
who  dwelt  among  them,  and  taught  them, "  how 
they  fliould  fear  the  Lord," — or  how  they  fliould 
ferve  and  vvorfliip  the  true  God.  But  the  prieft 
was  not  able  to  bring  them  off  from  their  attach- 
ment to  their  own  deities  and  forms  of  worfliip. 
The  moft  he  could  do  was  to  introduce  the  wor- 
fliip of  Jehovah  in  conjunftion  with  idolatry, 
"  Every  nation,"  the  people  of  every  province  in 
Aflyria,  who  had  been  tranfplanted  to  Samaria, 
"  made  gods  of  their  own.  They  feared  the  Lord 


Serm.  5CXV.  of  Religion^  361 

and  ferved  their  own  gods,  and  worfhipped  their 
graven  images."  They  only  admitted  Jehovah 
into  the  number  of  their  former  divinities,  and 
gave  a  ftiare  of  their  worfiiip  to  him  among  the 
reft.  They  worftiipped  him  in  Samaria,  becaufe 
they  fuppofed  him  to  be  the  God  of  that  country  ; 
but,  at  the  fame  time,  they  ferved  their  own  dei- 
ties, who,  they  fuppofed,  had  given  them  the 
conqueft  of  the  country.  Thus  they  formed  a 
motley  religion,  partly  rational  and  true ;  partly 
idolatrous  and  abfurd. 

In  this  refped  the  new  inhabitants  refembled 
the  former  ones,  who  had  been  carried  from  thence 
to  AfTyria.  For  they  feared  not  the  Lord,  and  him 
only  ;  but,  in  contempt  of  the  exprefs  law  of  their 
religion,  which  forbad  the  worlhip  of  other  gods, 
they  worfhipped  the  calves  of  Jeroboam,  and  oth- 
er idols  introduced  in  fucceeding  reigns  ;  for 
which  corruption  they  were  given  up  to  the  pow- 
er of  their  enemies.  Thus  had  God  inftrud:ed 
them  ;  "  The  covenant  which  I  made  with  you 
ye  fhall  not  forget,  neither  Ihall  ye  fear  other 
gods ;  but  the  Lord  your  God  ye  fhall  fear  j  fo 
fliall  ye  be  delivered  out  of  the  hand  of  your  ene- 
mies.'* "  Howbeit,'*  fays  the  hiftorian,  "  they 
did  not  hearken,  but  they  did  after  their  former 
ftianner." — "So  ihefe  nations,"  which  were  brought 
from  AfTyria,  "  feared  the  Lord,  and  ferved  their 
graven  images,  both  their  children,  and  their 
children's  children  :  as  their  fathers  did,  fo  did 
they." 

It  is  natural  here  to  remark,  in  the 

Firft  place.  The  powerful  influence  of  cuftom 
and  education  in  matters  of  religion. 

Thefe  AfTyrians,  who  had  been  trained  up  in  a 
fuperlfitious  reverence  for  the  objects  and  forms 
of  worfhip  admitted  in  their  owrt  country,  could 
Vol.  V.  X  x 


362  The  Univerfal  obligaiid'n 

not  be  perfuaded  to  renounce  them.  They  ftill 
retained  their  early  veneration  for  them,  even  af- 
ter they  had  been  inftrufted  in  the  character  of 
the  true  God,  and  the  fervice  which  he  required. 
The  fuperftition  of  the  parent  was  tranfmitted  to 
the  children,  and  from  them  to  their  children,  and 
fo  on  from  age  to  age. 

To  one  who  has  been  educated  in  the  pure  and 
uncorrupt  principles  of  religion,  nothing  can  ap- 
pear more  irrational  and  abfurd  than  polytheifrn 
and  idolatry.  But  abfurd  as  they  are,  nothing  is 
harder  than  to  reclaim  to  juft  fentiments  of  God 
and  religion  thofe  who  from  their  youth  have  been 
educated  in  a  veneration  for  idolatrous  rites  and 
cuftoms.  .  So  hard  it  is  to  recover  men  from  ha- 
bitual errors,  however  foolifh  and  vain,  that  God 
expreffes  a  kind  of  aftonifliment  at  the  verfatility 
of  his  own  people,  who  had  fuddenly  and  eaiily 
been  feduced  from  his  rational  fervice.  "Pafs 
over  the  ifles  of  Chittim  and  fee,  and  fend  unto 
Kedar  and  confider  diligently,  and  fee  if  there  be 
fuch  a  thing.  Hath  a  nation  changed  her  gods,, 
which  yet  are  no  gods  ?  But  my  people  have 
changed  their  glory  for  that  which  doth  not  pro- 
fit. Be  aftoniflied,  O  ye  heavens,  at  this  !"  The 
prejudice  of  education  the  apoftles  had  to  contend 
with  in  preaching  the  gofpel  among  both  Jews  and 
gentiles  ;  and  they  found  it  one  of  the  moil  pow- 
erful obftruclions  to  their  fuccefs.  The  intrinfic 
excellence  and  external  evidence  of  the  gofpel 
wrought  mightily  to  the  convidion  of  many  :  but 
they  who  profefied  to  be  convinced  of  its  truth, 
were  ftiil  fond  of  retaining  fome  favorite  parts  of 
their  old  religion.  The  Jews  were  not  more  te- 
nacious of  the  Mofaic  rites,  than  the  gentiles  were 
of  the  forms  ufed  in  their  pagan  feftivals.  It  was. 
much  eafier  to  bring  both  to  an  acknowledgment 


Serm.  XXV.  of  Religion.  363 

of  Chriftianity  as  true,  than  to  a  renunciation  of 
their  old  ufages  as  vain.  They  would  receive 
Chriftianity  as  an  improvement  on  their  former 
religion  ;  but  to  give  up  a  religion,  which  from 
their  youth  they  had  been  accuftomed  to  vene- 
rate, was  a  change  which  could  be  effected  by  no 
evidence  lefs  than  miraculous,  and  by  no  power 
lefs  than  divine. 

I.  We  may  hence  take  occafion  to  refled  on  the 
vveaknefs  of  human  reafon. 

When  we  confider  what  mighty  improvements 
havebeen  made  in  the  arts  and  fciences — in  ma- 
thematics, aftronomy,  navigation  and  mechanics, 
we  conceive  an  exalted  opinion  of  the  powers  of 
the  human  mind.  And,  indeed,  they  are  capa- 
ble of  being  raifed  to  a  very  confiderable  height. 
Though  our  fagacity  originates  but  few  things, 
yet,  when  by  fome  fortunate  accident  a  hint  is 
given,  we  can  pufh  our  difcoveries  in  natural 
things  to  a  great  length.  But  let  us  not  think  of 
ourfelves  above  that  which  we  ought  to  think.  If 
we  view  mankind  in  regard  to  religion  and  moral- 
ity, we  fhall  have  but  a  humbling  idea  of  human 
nature.  What  fhocking  abfurdities  are  mixed 
with  all  the  religions  of  the  world,  except  that 
which  is  founded  in  revelation  ?  Human  reafon 
has  never  yet  attained  to  a  juft  knowledge  of  the 
divine  chara6ler  and  government,  or  ftruck  out  a 
plan  of  religion  and  virtue,  free  from  abfurdity 
and  folly.  The  v/ifeft  and  politeft  nations  of  the 
earth — they  who  have  made  the  greateft  profi- 
ciency in  arts  and  fciences,  have  grofsly  blundered 
in  their  notions  of  a  Deity,  and  of  tlic  fervice 
due  to  him. 

It  appears  obvious  to  us,  that  there  is  one  God  ; 
and  that  he  is  a  fpiritual,  eternal,  omniprefent  Be- 
ing, poffeffed  of  boundlels  wifdom,  power  and 


3^4  The  Univerfal  obligation 

goodnefs ;  that  he  is  to  be  ferved  with  pure  affec- 
tions and  conftant  obedience  ;  and  that,  whenev- 
er we  offend  him,  his  forgivenefs  is  to  be  fought 
by  humble  prayer  and  fincere  repentance.  But 
how  came  we  by  thefe  juft  and  rational  fentiments? 
The  heathens  never  had  them.  Their  reafon  and 
invention  were  as  good  as  ours  ^  and  nature  held 
out  to  them  the  fame  light  as  it  does  to  us.  Yet, 
*'  profeiling  themfelves  to  be  wife,  they  became 
fools,  and  changed  the  glory  of  the  incorruptible 
God  into  an  image  made  like  unto  corruptible 
man,  and  birds,  and  four-footed  beafts,  and  creep- 
ing things.  They  changed  the  truth  of  God  in- 
to a  lie,  and  worfhipped  and  ferved  the  creature 
more  than  the  Creator.'*  Whence  is  it,  that  we 
have  more  rational  fentiments  of  God  and  reli- 
gion ?  It  is  revelation  which  has  made  us  to  dif- 
fer. This  has  taught  us  the  character  of  God  and 
the  fervice  which  we  owe  him.  When  thefe  are 
taught  in  revelation,  we  fee  them  to  be  reafona- 
ble,  and  are  apt  to  imagine,  that  our  reafon  would 
have  difcovered  them  without  any  fuch  aid.  But 
if  we  may  form  an  opinion,  what  reafon  can  do, 
from  what  is  has  done,  we  mufl  fuppofe,  that 
without  revelation  we  never  fhould  have  had  a 
juft  knowledge  even  of  the  firft  principles  of  na- 
tural religion.  To  revelation  we  are  indebted  for 
that  very  knowledge,  which  puffs  us  up  to  defpife 
it.  There  is  a  great  difference  between  'feeing  a 
thing  to  be  reafonabie,  when  it  is  fuggefted  to  us, 
^nd  originating  the  firft  fuggeftion.  We  are  car 
pable  of  the  former  in  many  inftances — of  the  lat- 
ter in  very  few. 

How  fhortlighted  is  human  reafon — how  blind 
in  things  of  higheft  importance !  A  plain  demon- 
ftration  this  of  the  depravity  of  human  nature. 
On  no  other  fuppofition  can  we  aflign  a  caufe, 


Serm.  XXV.  of  Religion.  365 

why  reafon  has  not  been  as  able  to  make  religious, 
as  natural  difcoveries.  We  are  bound  to  blef§ 
God  for  that  clear  revelation  which  he  has  given 
us  of  his  charader  and  will.  Without  the  light 
which  this  affords  us,  we  fliould  have  been  in- 
volved in  the  fame  darknefs  of  ignorance,  and  be- 
wildered in  the  fame  perplexed  mazes  of  error,  as 
they  are  to  whom  this  light  has  never  ftione. 

2.  The  powerful  influence  of  education  fliews 
us  of  what  importance  it  is,  that  they,  who  have 
the  care  of  youth,  guard  them  againft  dangerous 
errors,  and  form  them  to  right  fentiments  in  re- 
ligion ;  for  principles  and  opinions  early  implant- 
ed, and  long  cultivated,  are  not  eafily  eradicated. 
From  the  influence  of  education  the  contrary  in- 
ference has,  indeed,  been  made.  "  For,"  fay 
fome,  "  if  we  inftru<5l  our  children  in  religion,  we 
fliall  form  them  to  our  own  habit  of  thinking,  and 
fix  in  them  fuch  an  obftinate  bias  to  the  notions 
which  we  inculcate,  that  they  never  can  think 
freely  :  it  is  therefore  fafeft  to  leave  them  wholly 
untaught  in  religious  matters,  that,  when  they 
grow  up,  they  may  form  their  opinions  for  them- 
felves  fairly  and  independently.*' 

Is  this  reafoning  jull  in  the  things  of  religion  ? 
It  is  juft  then  in  every  thing  elfe.  You  need  not 
ftop  at  religion  ;  you  may  as  well  go  through 
with  the  argument.  Say  then,  "  It  is  not  fafe  to 
teach  our  children  our  own  method  of  hu,fbandry, 
left,  attached  to  this  method,  they  never  ftrike 
out  any  thing  new,  nor  hit  on  any  thing  excel- 
lent. We  will  leave  them  to  fpend  their  early 
years  in  ignorance  and  idlenefs,  that,  when  they 
come  to  act  for  themfelves,  they  may  prove  judi- 
cious and  fuccefsful  hufbandmen.*'  Every  one 
fees  fuch  reafoning  to  be  abfurd  in  our  worldly 
affairs.     It  is  as  abfurd  in  religious  affairs, 


^66  The  Univerfal  obligation 

But  are  not  children  liable  to  be  biafled  in  fa- 
vour of  errors  early  taught  them  ?-  Certainly  they 
are.  And  what  then  ?  Muft  you  forbear  to  in- 
ftruct  them  at  all  ? — No  :  but  be  careful  that  you 
give  them  only  wholefome  inftructions. 

If  the  danger  of  prejudice  be  a  reafon  againll 
early  inftruclion,  it  is  equally  a  reafon  againft  in- 
ftruclion  at  any  time :  for  if  your  children  ever 
know  any  thing  about  religion,  there  muft  be  a 
time  when  they  begin  to  know.  And  let  them  be- 
gin ever  fo  late,  there  is  the  fame  danger  of  their 
being  prejudiced  in  favour  of  the  fentiraents  firft 
embraced,  as  if  they  began  in  childhood. 

Let  tliofe,  who  argue  in  this  manner  againft 
religious  education,  fpeak  out,  and  fay,  "  Reli- 
gion is  a  mere  chimera  :  men  will  do  better  with- 
out it  than  with  it :  it  is  the  effeft  of  bad  educa- 
tion :  if  people  be  not  taught  it  when  they  arc 
young,  they  never  will  believe  it,  nor  concern 
themfelvcs  about  it  afterward."  To  this  the  ar- 
gument plainly  leads. 

If  there  be  fuch  a  thing  as  religion,  it  is  undeni- 
ably a  matter  of  infinite  and  univerfal  importance. 
Every  one,  therefore,  ftiould  rightly  underftand 
it,  and  fully  believe  it,  and  faithfully  pradife  it. 
And  every  parent  fliould  diligently  teach  it  to  his 
children,  and  guard  them  againft  the  inftrudions 
which  caufc  to  err. 

IL  Another  obfervation  which  arifes  from  our 
text  is,  that  religion  in  general  is  a  matter  of  fuch 
obvious  concern,  that  every  man,  on  the  leaft 
conlideration,  muft  fee  himfelf  obliged  to  be  of 
fome  religion  or  other. 

Thefe  Affyrians  worfhipped  their  feveral  deities, 
as  they  had  been  taught.  When  they  found  them- 
felves  infefted  with  wild  beafts  in  their  new  fettle- 
ment,  they  at  once  apprehended,  they  had  been 


Serm.  XXV.  of  Religion,  ^6y 

guilty  of  fome  ofienfive  behaviour  toward  the  God 
o£  the  land  ;  and  they  defired  to  be  inflruded  in 
the  fervice,  which  bell  would  pleafe  him.  They 
fent  for  a  teacher,  and  they  fo  far  attended  to  his 
inftru6lions,  that  "  they  feared  the  Lord." 

"  The  heavens  declare  the  glory  of  God,  and 
the  firmament  fheweth  his  handy  work.  Day  un- 
to day  uttereth  fpeech,  and  night  unto  night 
flieweth  knowledge.  There  is  no  fpeech  nor  lan- 
guage, where  their  voice  is  not  heard.  Their 
line  is  gone  out  through  the  earth,  and  their  words 
to  the  end  of  the  world.'*  What  a  being  God  is, 
and  how  he  is  to  be  worfliipped,  men  have  been 
much  divided  in  their  notions  ;  for  every  man 
will  afcribe  to  his  deity  the  properties  which  he 
calls  perfeAions,  and  will  frame  for  his  god  a  wor- 
fliip  correfpondent  to  his  fuppofed  characler.  But 
that  there  is  a  God,  and  that  he  is  to  be  worfliip- 
ped, mankind  have  almoft  univerfally  agreed.  The 
various  kinds  of  fuperftition  and  idolatry,  which 
have  been  praclifed  in  the  world,  are  proofs,  that 
men,  in  their  corrupteft  ftate,  feel  a  fenfe  of  their 
obligations  to  religion.  Falfe  reafonings  and  vi- 
cious pradlices  may  gradually  weaken  this  fenfe  of 
a  Deity  :  but  it  is  difficult  fo  entirely  to  extinguifli 
it,  but  that,  in  times  of  calamity  and  danger,  it 
will  revive  and  operate.  Thefe  idolaters,  when 
they  faw  the  beafts  of  the  wildernefs  making  in» 
curfions,  and  fpreading  deftru(51:ion  among  them> 
immediately  turned  their  thoughts  to  fome  invili- 
ble  being,  who  directed  the  motions  of  the  ani- 
mal creation  ;  and  they  wifhed  to  be  inllrudled, 
how  they  might  fecure  his  favour  and  protection. 

The  general,  the  almoft  univerfal  belief  of  a  di- 
vine, fuperintending  power,  is  an  evidence  that 
this  fentiment  is  as  ancient  as  the  human  race  ; 
for  if  the  firft  pair  had  been  atheifts,  tradition  from 


The  Uriherfat  obligation 

theiii  tt^buld  have  given  atheiftti  fuch  a  fpread  a- 
mohg  their  pofter ity  as  it  never  appears  to  hav^ 
obtained.  The  heathens  were  idolaters,  but  not 
atheifts.  The  ancient  enemies  of  true  religion 
oppofed  it,  not  on  the  principle,  that  there  was 
no  religion,  but  on  the  pretence,  that  their  own 
religion  was  better.  It  is  probable,  there  are  mor6 
atheifts  in  Chriftian  countries,  than  in  all  othet 
parts  of  the  world.  And  the  reafon  is  obvious  : 
the  precepts  of  the  gofpel  arc  fo  pure,  and  its 
fan^lions  fo  folemn,  that  men  of  corrupt  hearts 
cannot  be  reconciled  to  it ;  and  yet  the  evidences 
of  its  truth  are  fo  full  and  ftrong,  that  they  can- 
not rejed:  it  without  rejeding  all  religion  with  it  ; 
for  if  there  be  any  fuch  thing  as  religion,  it  muft 
be  contained  in  the  gofpel.  Every  reafoning  man 
eafily  fees  and  feels  the  abfurdity  of  acknowledg- 
ing religion  in  general,  and  denying  the  gofpel-re- 
ligion.  And  hence  the  enemies  of  the  gofpel,  that 
they  may  preferve  a  confiftency  in  difcarding  this, 
renounce  religion  in  the  grofs.  And  it  is  a  cir- 
cumftance  much  in  favour  of  the  gofpel,  that  the 
moft  fubtil  reafoners,  confcious,  that  it  muft  ftarid, 
while  natural  religion  ftands,  have  direded  their 
main  force  againft  the  latter.  This  is  a  virtual 
acknowledgment  from  the  enemies  of  the  gofpel, 
that,  if  there  be  any  religion,  it  muft  be  here. 

There  are  heathens,  who  will  rife  in  judgment 
againft  many  in  Chriftian  lands.  Even  idolatei's 
in  ages  of  darknefs  will  c6ndemn  infidels  who  live 
in  an  age  of  light.  They  who,  with  all  the  abfurd- 
ity of  their  fpeculative  opinions,  were  yet  awed 
by  the  apprehenfion  of  an  invifible  power,  may 
p>ut  to  fliame  thofe  hardy  fons  of  impiety,  who 
caft  off  fear  and  reftrain  prayer  ;  and  who,  whil6 
they  pretend  to  believe  there  is  a  God,  live  iri 
every  refpedl  as  if  there  were  none. 


Set-rn.  XXV,  of  Religion,  3^9 

The  folicitude  of  the  idolaters  iil  Samarid,  un- 
der a  threatening  calamity,  rebukes  the  ftupidity  of 
thoufands  in  times  and  places  of  fuperior  light. 

The  Samaritans  owned  an  invilible  hand  in  the 
depredations  of  ravenous  beafts  :  but  how  many 
overlook  this  hand  in  the  calamities  brought  on 
them  by  the  rapacity  of  unreafonable  and  wicked 
men  ?  Thofe  idolaters  fuppofed  that  the  wild  beafts^ 
which  infeflcd  them,  were  let  loofe  to  punifh 
them  for  fome  omiilion  of  duty  to  the  god  of  the 
country  ;  and  they  were  anxious  to  kiiow  where- 
in they  had  offended  him  :  but  how  many,  for- 
getting their  own  impieties  and  the  juftice  of 
providence,  impute  all  their  calamities  to  the  im- 
mediate inftruments  and  vifible  caufes  of  them  ? 
They,  in  the  time  of  their  trouble,  fent  to  Affyria 
for  one  of  the  captive  priefts  of  Ifrael  to  come  and 
inftruft  them  in  the  will  of  Jehovah  ;  but  how 
many  negled:  to  hear  divine  inftrudion,  when  it 
is  brought  to  their  doors,  and  even  refufe  to  obey 
it  when  it  is  founded  in  their  ears  ?  They  paid  fo 
much  attention  to  their  new  teacher,  as  to  reform, 
in  fome  meafure,  their  fyftem  of  religion^  and  fet 
up  the  worfliip  of  the  God  of  Ifrael  :  but  how 
many  are  wholly  unreformed  by  the  corre<5tions 
of  God's  hand,  and  the  admonitions  of  his  word, 
and  live  unmindful  of  their  obligations  to  that 
Almighty  Being,  whom  ftill  they  acknowledge  ? 
Their  reformation  was  indeed  but  a  poor  defeftive 
bulioefs,  fmce  they  ftopped  where  they  did.  But 
yet  they  went  farther  than  many  go  under  judg- 
ments more  obvioufly  divine,  and  under  inilruc- 
tions  more  clear  and  convincing.  In  them  there 
was  fome  amendment  j  in  many  there  is  none 
at  all. 

It  becomes  us  to  enquire,  how  far  this  rebuke 
falls  on  us.  May  not  fome  confefs,  that  under 
Vol.  V.  Y  y 


f^6  The  Ifn'iverfal  obligation 

their  fuperior  light  and  diftinguiflied  advantages^ 
they  never  went  fo  far  in  religion,  as  thefe  poor 
Affyrians  did  ?  Bring  the  enquiry  home.  See 
how  it  is  with  you.  You  have  been  educated  un- 
der the  cleareft  light  of  divine  revelation — have 
been  inftructed  in  the  nature  and  perfections,  in 
the  government  and  will  of  God — have  been 
taught  what  is  the  defign  of  perfonal  afflictions 
and  public  judgments,  and  what  is  the  moral  ufe 
which  you  Ihould  make  of  them — have  heard? 
your  duty,  in  all  its  branches,  often  ftated  and  in- 
culcated, and  the  terms  of  your  eternal  felicity 
propofed  and  urged.  And  what  have  you  done  ? 
Have  you  fhewn  as  much  fenfe  of  a  Deity— as 
much  regard  to  his  governing  hand — as  much 
concern  to  learn  his  will — as  much  folicitude  to 
approve  yourfelves  to  him,  as  thofe  poor  hea- 
thens ?  If  you  live  without  prayer— without  at- 
tendance on  the  means  of  religious  inftruction— 
without  felf-examination—— without  a  fenfe  of 
your  dependence — and  without  regard  to  God's 
providence,  you  are  more  remote  from  religion 
than  they  were. 

The  concern  in  Samaria  to  obtain  the  favour  of 
the  god  of  the  land,  and  to  be  inftrucled  in  his 
will,  ieems  to  have  been  general.  Is  there  any 
fuch  general  concern  among  us  ?  There  are  doubt- 
lefs  many  who  believe  the  truth,  and  feel  the  im- 
portance of  religion.  But  is  this  our  general 
c  haracler  ?  Is  there  not  rather  a  prevailing  indif- 
ference and  carekfsnefs  I 

As  the  people  in  Samaria  fent  for  a  prieft  of  the 
Lord  to  inftrucl  them  ;  fo,  we  may  conclude, 
they  diligently  attended  on  his  inftruclions  when^ 
he  came.  This  prieft  would  naturally  call  them 
together  to  hear  the  law  on  the  fabbath — the  day 
divinely  inilituted  for  the  purpofe  ;  and  certainly 


Serm.  XXV  of  Religkn,  37 1 

they  paid  fo  much  regard  to  the  day,  as  to  affem- 
ble  and  receive  inftru6tion.  But  how  many  a- 
mong  us  wafte  the  fabbath  in  indolence,  or  pro- 
fane it  by  unneceffary  labours  and  vain  amufe- 
ments  ?  How  many  contemptuoufly  turn  away 
from  the  ftated  inftrudions  of  the  fanduary,  and 
fay  of  God's  worftiip.  What  a  wearinefs  is  it  ? 

Only  one  judgment,  the  incurlion  of  ravenous 
beafts,  brought  the  Samaritans  to  conlideration. 
But  what  good  effecH:  has  been  produced  among 
us  by  a  feries  of  remarkable  difpenfations  both 
corrediive  and  merciful  ?  We  may  well  be  aftiam- 
ed  and  afraid  when  we  refle<5l,  how  much  they 
did,  and  how  little  we  do,  to  avert  the  difpleaf- 
ure,  and  procure  the  favour  of  God. 

But  ftill  let  it  be  remembered,  that  they  came 
fliort  of  a  lincere  and  acceptable  fervice,  becaufe, 
while  they  feared  the  Lord,  they  ferved  their 
graven  images.  The  motives,  which  governed 
them  in  their  religion,  were  of  a  woi'ldly  nature. 
They  were  more  concerned  to  rid  the  land  of  wild 
beafts,  than  to  rid  themfelves  of  their  fins.  And 
inftead  of  directing  their  fervice  to  the  one  fu- 
preme  God,  they  divided  it  between  him  and 
their  own  falfe  divinities. 

We  fee,  then,  that  men  may  make  the  appear- 
ance of  a  reformation,  and  yet  fall  Ihort  of  fmcere 
repentance.  Let  us  not  reft  in  external  forms, 
partial  amendments,  and  divided  fervices  ;  but 
devote  ourfelves  wholly  and  witliout  referve  to 
God,  and  walk  before  him  in  fimplicity  and  god- 
ly fmcerity.  The  iincerity  of  the  heart  is  the  life 
and  foul  of  religion.  And  lince,  without  this, 
men  may  feem  to  do  much  in  religion,  let  us  take 
good  heed  to  ourfelves,  that  we  reft  not  in  the 
form  of  godlinefs,  when  the  power  of  it  is  want- 
ing.    There  are  thofe  who  feem  to  themfelves  to 


373  The  Univerfal  obligation,  &c. 

be  religious,  when  all  their  religion  is  vain.  See 
that  ye  be  not  deceived.  God  requires  truth  in 
the  inward  parts.  "  If  any  man  be  in  Chrift,  he 
is  a  new  creature  ;  old  things  are  paffed  away,  and 
all  things  are  become  new." 

This  brings  us  to  another  obfervation  from  our 
text.  That  true  and  acceptable  religion  is  pure 
and  limple,  directed  to  God  and  to  him  only. 

This  obfervation  we  will  referve  to  be  illuftrated 
in  another  difcourfe. 


SERMON  XXVI. 


>©»^#©< 


True  Religion  pure  and  ftmple» 

II.    KINGS  xvii.  40,  41. 

Howbcit,  they  did  not  hearken,  but  they  did  after  their  former  manner.  So 
thefe  nations  feared  the  Lord  and  ferved  their  graven  images,  both  their 
children,  and  their  children's  children:  as  did  their  fathers,  f>  did  they 
unto  this  day. 

X  HE  Aflyrians,  who  were  fent  to  re-peo» 
pie  Samaria,  after  the  native  inhabitants  had  been 
carried  to  Affyria,  found  themfelves  dangeroufly 
jnfefted  with  lions.  This  calamity  they  imputed 
to  their  ignorance  of  the  religious  fervice,  which 
Jehovah,  whom  they  called  the  god  of  the  land, 
required  of  them.  A  Jewifh  prieft  was  fent  from 
Affyria  to  inftrud  them  in  the  character  and  wor- 
fhip  of  the  true  God.  Under  his  miniftration, 
they  were  fo  far  reformed,  that  they  feared  the 
Lord  ;  but  ftill,  attached  to  the  notions  in  which 
they  had  been  educated,  they  worfhipped  their 
graven  images.  And  thus  did  their  children  af- 
ter them  from  one  generation  to  another. 
Hence  we  have  remarked, 
I.  The  powerful  influence  of  cuftom  and  edu- 
cation in  matters  of  religion.     And, 


374  True  Religion 

II.  The  general  fenfe  of  mankind,  that  there  is 
fuch  a  thing  as  religion,  and  that  it  is  a  matter  of 
univerfal  and  indifpenfable  obligation. 

We  now  proceed  to  remark, 

III,  That  true  religion  is  pure  and  fimple,  free 
from  corrupt  mixtures,  and  uniformly  direded 
to  one  great  end. 

Thefe  Affyrians  "  feared  the  Lord-"  They 
acknowledged  the  God  of  Ifrael  j  but,  at  the  fame 
time,  they  ferved  their  own  gods  ;  and  therefore 
the  fervice,  which  they  paid  to  the  true  God,  was 
of  little  value. 

As  there  is  one  God,  the  fole  author  and  gov- 
ernor of  the  univerfe,  and  the  fountain  of  all  ex- 
cellencies any  where  feen,  and  of  all  bleffings  any 
where  enjoyed,  fo  we  are  required  to  give  him 
our  higheft  regards,  and  to  ferve  him  with  undi- 
vided affedlion  ;  and  we  are  forbidden  to  worfliip 
any  other  obje<9:  in  oppofition  to  him,  or  in  con- 
junftion  with  him.  And  to  us,  who  have  been 
taught  the  unity  of  the  godhead,  nothing  is  more 
obvious  than  the  neceflity  of  direding  all  our  re- 
ligious honours  and  fervices  uniformly  to  this  all- 
perfed:  being.  We  eafily  fee,  that  thofe  Samari- 
tans, by  mingling  idolatry  with  the  worfhip  of 
the  true  God,  utterly  corrupted  their  religion. 
But  let  us  enquire,  whether  we,  in  fome  oiher 
way,  may  not  be  guilty  of  the  fame  corruption. 

When  we  are  under  any  remarkable  and  fe- 
vere  afflidion,  we  perhaps  think  of  God,  acknowl- 
edge his  power  and  fear  his  anger  ;  we  are  more 
ftrid  and  conftant  in  attending  on  his  worlhip  ; 
we  pray  oftener  and  deiire  the  prayers  of  others. 
But  do  we,  at  the  fame  time,  fearch  our  hearts, 
mortify  our  lufts,  fubdue  our  paflions  and  renounce 
our  fins  ? — If  not,  what  is  our  religion  better  than 
the  motley  religion  of  the  Samaritans  ?  The  man. 


Serm.  XXVl.       pure  andjtmpk.  375 

who,  in  a  time  of  afflidion,  only  becomes  more 
engaged  in  the  external  forms  of  devotion,  and 
is  ftill  unbounded  in  his  avarice,  unjuft  in  his 
dealings,  intemperate  in  his  enjoyments,  ungov- 
erned  in  his  paflions,  profane  in  his  language,  or 
fenfual  in  his  afFedions,  is  but  like  thole  who 
feared  the  Lord  and  ferved  their  own  gods. 

We  are  required  to  love  and  fear  God  with  all 
our  heart.  Our  external  fervices  are  of  little  val- 
ue farther  than  they  are  animated  with  an  inward 
regard  to  him.  If  our  hearts  be  principally  fet  on 
riches,  honours,  pleafures,  or  any  earthly  objefts, 
we  are  as  really  guilty  of  idolatry,  as  they  who 
worfhip  an  idol ;  becaufe  we  transfer  to  them  the 
regards  which  are  due  to  him.  Hence  the  covet- 
ous man  is  called  an  idolater  ;  and  they  who  ferve 
divers  lufts  and  pleafures,  are  faid  to  make  them 
their  God.  How  much  fo  ever  we  mav  do  in  a 
way  of  external  fervice  to  God  ;  if  the  world,  or 
any  thing  which  belongs  merely  to  the  world,  be 
fupreme  in  our  hearts,  we  are  like  thofe  who  fear- 
ed the  Lord,  and  ferved  their  own  gods.  "  No 
man  can  ferve  two  mafters.  If  he  love  the 
one,  he  will  hate  the  other.  He  cannot  ferve  God 
and  mammon.  The  friendftiip  of  the  world  is 
enmity  with  God.  If  any  man  love  the  world, 
the  love  of  the  Father  is  not  in  him.** 

God  has  given  us  a  revelation  to  ftruft  us  in  his 
will  and  in  the  terms  of  his  favour  and  accept- 
ance. If  we  believe  this  revelation  to  be  from 
him,  we  muft  take  it  as  it  is,  and  obey  it  with- 
out referve,  neither  prefuming  to  fupply  its  fup- 
pofed  defedl  by  our  own  invention,  nor  to  re- 
trench its  fuppofed  redundancies  by  our  own  wif- 
dom.  If  efteeming  fome  of  its  precepts  too  fe- 
vere,  we  relax  them  ;  or  fome  of  its  doctrines 
too  myfterious,  we  rejed  them  j  or  if  imagining 


37^  True  Retigion 

It  has  not  taught  us  our  duty  completely,  we  add 
to  it  fome  new  rules  of  conduft  j  or  thinking  its 
motives  infufficient,  we  tack  to  them  fome  fie* 
tions  of  our  own  fancy  ;  we  corrupt  the  pure  re- 
ligion, which  God  has  taught  us  ;  and,  while  we 
profefs  to  ferve  him,  we  worfhip  our  graven  ima- 
ges. To  fome  in  the  ^oftle's  days  the  gofpel  was 
too  myfterious,  in  its  more  grand  and  fublime 
doctrines,  for  their  proud  reafon  to  receive.  The 
refurreclion  of  the  dead  feemed  a  thing  incredible  ; 
and  Chrift  crucified  for  the  fins  of  men  was  fool- 
iftinefs.  To  others  it  was  too  plain  and  fimple, 
and  they  would  not  trufl:  it  without  the  addition 
of  the  favorite  ceremonies  of  their  old  religion. 
Hence  St.  Paul's  caution  to  the  Corinthians,  "  I 
am  jealous  over  you  with  a  godly  jealoufy  ;  for  I 
have  efpoufed  you  unto  cne  hufband,  that  I  may 
prefent  you  as  a  chafte  virgin  to  Chrift  j  but  I  fear, 
left  your  minds  fhould  be  corrupted  from  the  Jim- 
flicity  that  is  in  him."  The  fame  caution  he  gives 
to  the  Coloflians  ;  "  As  ye  have  received  Chrift 
Jefus  the  Lord,  fo  walk  ye  in  him.  Beware  left 
any  man  fpoil  you  through  philofophy  and  vain 
deceit,  after  the  traditions  of  men,  after  the  ru- 
diments of  the  world,  and  not  after  Chrift  ;  for 
ye  are  complete  in  him." 

If  we  acknowledge  one  God,  we  arc  to  yield 
ourfelves  to  his  whole  fervice.  When  we  have  of- 
fended him,  we  muft  regain  his  favour  by  repent- 
ance, and  continue  in  his  favour  by  obedience. 
In  our  repentance  we  muft  renounce  every  falfe 
way  ;  in  our  obedience  we  muft  have  refpedt  to 
all  his  commandments.  A  repentance  with  a  re- 
ferve  in  favour  of  fome  known  fins  ;  and  an  obe- 
dience with  exceptions  againft  certain  plain  duties, 
is  like  the  reformation  of  the  Samaritans,  who 
feared  God,  and  retained  their  idolatry.    He  who 


^erm.  XXVI,       pure  and  ftmpte.  37f 

indulges  one  favorite  iniquity,  though  he  difcard 
every  other,  is  not  a  penitent  j  and  he  who  of- 
fends in  one  point,  though  he  obey  the  reft  of  the 
law,  is  not  a  faint. 

Again.  The  gofpel  teaches  us,  that  Jefus  Chrift 
is  the  only  Mediator  between  God  and  men,  and 
no  man  can  come  to  the  Father^  but  by  him — ■ 
that  his  atonement  ind  righteoufnefs  is  the  only 
ground  of  our  pardon  and  acceptance,  and  on 
this  ground  our  faith  and  hope  muft  reft.  "  There 
is  falvation  in  no  other,  and  there  is  no  other 
name  given  under  heaven  among  men,  whereby 
they  muft  be  faved."  "  We  are  juftilied  by  faith 
in  Chrift,  without  the  deeds  of  the  law  ;"  for  this 
requires  perfection,  and  accepts  of  nothing  lefs. 
We  muft  therefore  "  glory  in  Chrift  Jefus,  and 
have  no  confidence  in  the  flelh.** 

But  how  many,  while  they  pretend  to  believe 
in  Chrift,  place  a  dependence  on  fome  other  way 
of  falvation  ?  Many  of  the  Jews,  as  we  have  al- 
ready obferved,  inftead  of  fubmitting  themfelves 
to  the  righteoufnefs  of  God  through  faith,  went 
about  to  eftablifli  a  righteoufnefs  of  their  own. 
They  allowed  that  Chrift  was  a  Saviour  ;  but 
they  imagined,  that  they  could  not  be  faved  by 
him  without  an  obfervance  of  the  ceremonial  law. 
They  thought,  that  without  this  appendage,  the 
gofpel-fcheme  would  be  defective.  Their  religion 
refembled  that  of  the  Samaritans,  who,  in  con- 
junction with  the  true  God,  worfliipped  gods  of 
their  own. 

Of  much  the  fame  nature  is  the  religion  of  thofe, 
who  rely  on  their  own  righteoufnefs,  in  conjunc- 
tion with  that  of  the  Redeemer,  as  the  ground  of 
their  acceptance  with  God.  I  fay,  as  the  ground 
of  their  acceptance  j  for  I  am  not  now  fpeaking 
of  the  ienns  and  conditions  of  acceptance.  Thefe 
Vol.  V.  Z  z 


^7  8  ^rue  Religion 

muft  undoubtedly  be  fome  internal  and  perfonail 
qualifications. 

Chrift  came  into  the  world  to  {divejinners — not 
to  fave  the  innocent  and  righteous.  If  we  are  not 
finners,  we  have  no  need  of  his  interpofition  ;  our 
innocence — our  righteoufnefs  will  fecure  us.  But 
it  muft  be  fuch  a  righteoufnefs,  as  God's  law  de- 
mands, a  final  continuance  in  all  things  written 
in  the  law  to  do  them.  If  we  come  (hort  of  this, 
we  have  finned.  If  we  have  finned,  we  defervt 
death.  And  if  we  deferve  death  for  our  evil  works, 
we  cannot  deferve  deliverance  from  it  for  our 
good  works.  However  perfeft  our  future  works 
may  be,  they  are  but  our  reafonable  fervice,  and 
therefore  can  never  cancel  paft  guilt. 

"  Chrift  has  redeemed  us  from  the  curfe  of  the 
laWy  being  made  a  curfe  for  us.**  Our  acceptance 
therefore  is  grounded  wholly  on  what  he  has 
done  J  not  at  all  on  what  we  have  done.  The  re* 
miflion  of  fins  that  are  paft  is  by  faith  in  Chrift's 
blood,  not  by  reliance  on  our  own  future  obedi- 
ence* A  finner  wholly  reformed  and  perfectly  o- 
bedient  in  future,  if  liich  a  charai^er  were  to  be 
found,  would  not,  indeed,  continue  to  accumu- 
late his  guilt  and  demerit  ;  for  no  man  will  be 
puniflied  for  fins  which  he  never  committed  ;  but 
then  he  would  not  extinguifli  the  guilt  already 
contraded  by  the  fins  which  he  had  committed. 
We  muft  therefore  depend  wholly  on  the  atone- 
ment of  Chrift — not  at  all  on  perfonal  recommen- 
dations, as  the  proper  ground  of  our  pardon  and 
acceptance. 

Works  of  holinefs  and  obedience  are  required 
in  the  gofpel,  as  necejfary  to,  but  not  meritorious  of 
falvation.  They  are  only  the  conditions  of,  and 
qualifcations  for  future  happinefs — ^not  the  grand 
coTi/ideration  oii  which  God  is  pleafed  to  fliew  us 


Serm.  XXVI.      pure  and  fimple.  379 

mercy  and  releafe  us  from  paft  guilt  ;  for  it  is  on- 
Jy  through  Chrift  that  our  beft  works  are  accept- 
ed; and  it  is  only  through  him  that  we  obtain 
grace  for  the  performance  of  fuch  works  as  can  be 
accepted.  "  By  grace  we  are  laved,  through  faith, 
and  that  not  of  ourfelves,  it  is  the  gift  of  God  ; 
not  of  works,  left  any  man  Jhould  boaft  ;  for  we 
aiehis  workmanftiip,  created  in  Chrift  Jefus  tQ 
good  works,  which  God  hath  ordained,  that  we 
fhould  walk  in  them." 

We  muft  not  imagine,  that  we  may  be  accept- 
ed on  eaiier  terms — on  a  more  flight  and  partial 
repentance  than  fome  others  ;  or  that  we  ftand 
fairer  than  they  for  acceptance  on  the  fame  terms, 
becaufe  we  are  not  yet  fo  great  finners  as  they  are,^ 
or  becaufe  we  have  done  fome  duties  which  they 
negle^l.     For  whatever  different  degrees  of  guilt 
there  may  be  in  different  iinncrs,  repentance  is  in 
all   the  indifpenfable  condition  of  pardon ;    and 
true  repentance,  though  attended  with  fome  va- 
riety of  circumftances,  is  fubftantially  the  fame 
in  all  who  are  fubjecls  of  it.     It  is  a  turning  of  the 
heart  and  life  from  fm  to  God.     We  muft  not  im- 
agine, that  there  are  certain  eminent  fervices   to 
be  performed,  or  certain  rounds  of  duty  to  be 
run,    before  we   can  truft  the   righteoufnefs  of 
Chrift  to  juftify  us,  or  before  we   may   feek  his 
grace  to  fanclify  us  ;  for  the  righteoufnefs  of  God 
through  the  faith  of  Chrift  is  unto  all  that  believe, 
and  there  is  no  difference.     He  who  is  athirft  is  in- 
vited to  come  to  Chrift  for  the  grace  of  the  Spir- 
it ;  and  the  Spirit  itfeif  by  its  inward  motions,  re- 
peats the  invitation,  and  fays,   "  Come." 

Pardon  is  offered  to  all  fmners,  fmall  and  great, 
young  and  old,  upon  the  fame  terms.  In  this  re- 
fpecl  there  is  no  difference.  The  fame  God  is 
rich  in  mercy  to  all  who  call  on  him.     The  blood 


^So  True  Religion 

of  Chrift  can  wafh  out  the  deepeft  guilt.  He  came 
to  fave  the  chief  of  linners.  Grace  abounds  to 
the  humble  penitent,  how  much  foever  fin  has  a- 
bounded.  5Jo  finner  is  accepted,  but  in  a  way  of 
repentance  toward  God  and  faith  toward  Chrift ; 
and  in  this  way  none  is  rejeded. 

We  cannot  be  too  zealous  of  good  works,  nor 
lay  too  much  ftrefs  upon  them,  while  we  regard 
them  in  their  place,  as  duties  required,  as  fruits  of 
faith,  as  expreffions  of  love,  as  conditions  of  a  re* 
ward,  and  as  evidences  of  fincerity.  But  if  we 
put  them  in  the  place  of  that  which  the  Redeemer 
has  done — -if  we  rely  upon  them  as  the  ground  o£ 
our  acceptance,  and  the  great  confideration  on 
which  God  forgives  our  fms — if  vf^  imagine  they 
give  us  a  claim  on  his  juftice  for  an  exemption 
from  punilhment,  and  for  the  beftowment  of  a 
reward — ^^if  we  think  he  would  deal  cruelly  with 
us  to  reject  us  from  his  favour  after  we  have  done 
fo  much  for  him  ;  we  then  go  about  to  eftablifh  a 
righteoufnefs  of  our  own  in  aid  of  Chrift's  right- 
eoufnefs  ;  we  are  corrupted  from  the  fimplicity 
that  is  in  Chriil  \  we  mar  the  virtue  of  all  our 
works  by  our  pride  and  felf-confidence  ;  and  we 
imitate  the  religion  of  thofe,  who  feared  the  Lord, 
and  ferved  their  graven  images. 

The  fmner,  awakened  to  a  convi<5lion  of  his 
fins  and  afenfe  of  his  guilt,  is  not  to  wait,  until 
he  has  made  himfelf  better,  before  he  ventures  to 
apply  to  the  mercy  of  God  in  Chrift  for  relief,  as 
if  there  were  not  worthinefs  enough  in  Chrift  to 
recommend,  nor  grace  enough  in  God  to  regard 
a  creature  fo  vile,  as  he  finds  himfelf  at  prefent  5 
but  he  muft,  immediately  and  without  delay,  hope 
and  feek  for  the  divine  influence  to  renew  and 
f?in(5lify  him,  and  for  the  divine  mercy  to  pardon 
and  fave  him,  through  that  Redeemer  who  died 


Serm.  XXVI.      pure  and  fimple,  381 

tofave  thechief  of  finners — through  that  Saviour 
who  invites  all,  and  fuch  as  have  no  money,  to 
come  and  buy  wine  and  milk  without  money  and 
without  price — through  that  Surety  who  has  paid 
the  debt  of  five  hundred  pence,  as  well  as  the 
debt  of  fifty.  He  ought  now  to  apply  himfelf  to 
Chrift,  relying  on  the  grace  of  his  Spirit,  and  the 
atonement  of  his  blood,  to  fancflify  him  from  fin, 
and  juftify  him  from  guilt.  The  gofpel  requires 
no  previous  courfe  of  preparation  for  fuch  an  ex- 
ercife  of  faith  as  this  ;  it  only  requires,  that  we 
feel  our  guilt,  danger  and  impotence.  Until  we 
perceive  our  unhappy  condition  in  ourfelves,  we 
ihall  not  fee  our  need  of  a  Saviour  ;  when  we  do 
perceive  this,  we  muft  repair  to  him.  If  we  thirft, 
we  muft  go  to  him  and  drink  ;  if  we  be  weary, 
we  muft  go  to  him  for  reft  ;  if  we  know  that  we 
are  poor,  blind  and  naked,  we  muft  go  to  him 
for  tried  gold  that  we  may  be  rich,  for  eye-falve 
that  we  may  fee,  and  for  white  raiment  that  we 
may  be  clothed.  We  are  to  confider  him,  not  as 
a  partial,  but  complete  Saviour,  and  go  to  him 
for  all  that  we  want — for  righteoufnefs  to  juftify 
us,  light  to  dired  us,  grace  to  purify  us,  and 
ftrength  to  eftablifh  us  ;  for  "  Chrift  is  of  God 
made  to  believers  wifdom,  righteoufnefs,  fandi- 
fication  and  redemptiof.** 

Faith  in  Chrift  is  often  required  in  the  gofpel, 
as  the  condition  of  falvation.  But  we  muft  re- 
member, that  faith  in  Chrift,  as  the  Mediator, 
terminates  in  God  the  Father.  "  By  him  we  be- 
lieve in  God,  who  raif  d  him  from  the  dead  and 
gave  him  glory,  that  our  faith  and  hope  might  be 
in  God.*'  We  muft  not  go  to  Chrift  to  fave  us 
from  God,  as  if  all  goodnefs  were  in  the  Son, 
and  nothing  but  ftern  juftice  in  the  Father  ;  for 
♦^  God  fo  loved  the  world,  as  to  give  his  only  be* 


382  True  Religim 

gotten  Son,that  whofo  believeth  In  him  mighthave 
cverlafting  life.**  But  we  muft  go  to  God  in  the 
pame  of  Chrill,  "  who  has  once  fufFered  for  our 
fins,  the  juft  for  the  unjuft,  that  he  might  bring 
us  to  God" — might  open  a  way  for  the  exercife 
ofmercytous,  and  give  us  fuch  difplays  of  God's 
grace  and  love,  as  fliould  reconcile  us  to  him. 

Let  it  farther  be  obferved  j  Though  the  awak- 
ened finner  is  not  to  wait  until  he  makes  himfelf 
better,  before  he  trufts  in  Chrift  and  fceks  falva- 
tion  in  his  name  ;  yet  he  muft  wait  until  he  finds 
himfelf  better,  before  he  trufts  that  he  is  in  Chrift 
and  adually  entitled  to  falvation. 

There  is  a  great  difference  between  trufting  ia 
Chrift  for  falvation,  and  trufting  that  this  falva- 
tion is  already  ours.  For  the  former  nothing 
more  is  neceflary  than  a  fenfe  of  our  wants,  and  a 
view  of  Chrift's  fufficiency.  For  the  latter  it  is 
neceflary  that  we  experience  the  power  of  the  gof- 
pel  in  fandlifying  our  hearts.  If  we  feel  our  guilt 
and  impotence,  and  know  Chrift's  glorious  name, 
we  fhaU  put  our  truft  in  him.  *'  And  hereby  we 
know  that  we  know  him,  if  we  keep  his  com- 
mandments." "  When  our  hearts  condemn  us 
not,  we  have  confidence  toward  God."  "  We 
fhew  our  faith  by  our  works."  "  We  conclude 
that  we  have  pafled  from  death  to  life,  becaufe 
we  love  the  brethren." 

A  fincere  faith  gives  us  an  immediate  intereft  in 
the  falvation  of  Chrift  ;  but  our  knowledge  of  this 
intereft  muft  arife  from  the  work  of  faith  in  pu- 
rifying our  fouls  unto  unfeigned  love  of  the  breth- 
ren. There  is  no  condemnation  to  them  who 
are  in  Chrift  Jefus  ;  and  we  know  that  we  are  in 
Chrift,  when  we  walk  not  after  the  flefti,  but  af- 
ter the  Spirit.  "  He  who  faith,  he  abideth  in 
Chrift,  ought  himfelf  alfo  to  walk  even  as  Chrift 


Serm.  XXVI.      pure  and  fmpU,  3 S3 

walked.  He  who  keepeth  his  commandments 
dwelleth  in  Chrift,  and  Chrift  in  him.  And  here- 
by we  know  that  he  abideth  in  us  by  his  Spirit 
which  he  hath  given  us.  And  if  we  are  led  by 
his  Spirit,  we  ftiall  not  fulfil  the  lufts  of  the  flefli  j 
for  they  who  are  fenfual  have  not  the  Spirit." 
In  the  improvement  of  this  fubjecl,  we  are, 
Firft,  naturally  led  to  obferve,  that  true  reli- 
gion, as  taught  by  the  revelation  of  God,  is  far 
more  eafy  to  be  underftood  and  pradifed,  than 
the  religions  contrived  by  the  invention  of  men. 
The  former  is  plain  and  fimple  ;  the  latter  are  ob- 
fcure  and  perplexed.  The  Aflyrians,  who  were 
fettled  in  Samaria,  greatly  embarraifed  their  reli- 
gion by  mixing  the  fuperftitions  of  their  country 
with  the  worfhip  of  the  God  of  Ifrael.  Had  they 
been  content  to  obferve  only  the  latter,  their  fer- 
vice  would  have  been,  not  only  more  reafonable, 
but  more  cheap  and  practicable.  The  fame  may 
be  faid  of  thofe  Chriftians,  who  in  the  apoftles' 
times,  added  to  the  inftitutions  of  the  gofpel  the 
various  rites  of  their  former  religions.  They  took 
on  themfelves  a  yoke,  which  neither  they  nor 
their  fathers  were  able  to  bear  :  when  the  yoke 
which  Chrift  laid  on  them  was  eafy  and  his  bur- 
den was  light.  A  fuperftitions  zealot  enquired 
of  the  prophet,  "  Wherewith  ftiall  I  come  before 
the  Lord  ?  Shall  I  come  with  thoufands  of  rams, 
or  with  rivers  of  oil  ?  Shall  I  offer  my  firft  born 
for  my  tranfgrefTion,  and  the  fruit  of  my  body 
for  the  fin  of  my  foul  ?'*  The  prophet  anfwered, 
"  He  hath  fhewed  thee,  O  man,  what  is  good  ; 
and  what  doth  the  Lord  thy  God  require  of  thee, 
but  to  do  juftly,  to  love  mercy  and  to  walk  hum- 
bly with  thy  God  ?'*  How  plain  and  fimple  is 
the  divine  direction,  compared  with  the  inven- 
tions of  human  fuperftition  ? 


384  '^rue  keligion 

Wifdom's  ways  are  ways  of  pleafantnefs,  but 
the  way  of  tranfgreffors  is  hard.  The  path  of 
the  juft  is  as  the  fhining  light,  but  the  path  of  the 
wicked  is  as  darknefs.  The  man  of  the  world 
has  no  certain  rule  to  dired:  his  purAiit,  nor  di- 
vine promife  to  enfure  his  objedt.  He  is  perplex^ 
ed  in  his  fchemes  ;  he  ftiifts  his  plans  ;  he  guards 
againft  difappointments,  and  runs  into  them  by 
the  courfe  which  he  takes  to  avoid  them.  He  en- 
vies the  fuccefs  of  his  competitors,  asd  is  morti- 
fied at  his  own  mifcarriages.  He  ufes  art  and 
difguife  to  accomplifh  his  projeclions,  and  when 
he  has  accomplilhed  them  his  mind  is  Hill  diffat- 
isfied.  But  the  man  of  religion  has  one  great  ob- 
ject in  view,  the  favour  of  God  ;  and  one  fure 
rule  to  guide  him,  the  word  of  God.  His  path 
lies  plain  and  flrait  before  him.  He  has  only  to 
walk  right  on,  trufting  in  the  grace  of  God  to 
ftrengthen  his  fteps,  and  in  the  promife  of  God 
to  make  the  end  fafe  and  happy.  In  his  doubts, 
he  has  no  occafion  to  afcertain  the  worldly  confe- 
quences  of  the  action  in  queftion  ;  he  may  apply 
diredly  to  his  rule,  and  there  learn  his  duty  ;  and 
when  he  has  found  it,  nothing  remains  but  to  do 
it,  and  leave  the  confequences  with  God.  Thus 
the  good  man  is  fatisfied  from  himfelf.  "  His  re- 
joicing is  the  teftimony  of  his  confcience,  that  in 
fimplicity  and  godly  fmcerity,  not  with  fleflily 
wifdom,  but  by  the  grace  of  God,  he  has  had  his 
converfation  in  the  world." 

Secondly.  Our  fubjed;  fhould  be  improved  to 
guard  our  hearts  againft  every  kind  of  corrup- 
tion in  religion. 

As  we  believe  there  is  one  God,  fo  our  affec- 
tions fhould  be  directed  to,  and  concentrated  in 
him  J  and  other  objeds  fhould  be  regarded  only 


^erm.  XX VL       pure  andjimpk,  38J: 

m  fubordination  to  the  favour  of  this  fupreme  alL 
perfedl  Being. 

As  he  is  one,  fo  his  will  is  unifofm — not,  like 
the  will  of  man,  devious  from,  and  inconliftent 
with  itfelf.  He  is  of  one  mind  ;  who  can  turn 
him  ?  Let  us  then  be  conftant  in  his  fervice,  do- 
ing his  will  from  the  heart,  guiding  our  aftions 
by  his  commands  as  our  only  rule,  and  fceking 
his  favour  as  our  only  happinefs. 

As  we  believe  there  is  one  Saviour,  let  us  come 
to  God  through  him,  do  all  things  in  his  name, 
rely  on  his  righteoufnefs  as  the  only  ground  of  our 
hopes,  and  truft  in  his  interceflion  as  the  only  ef- 
fedlual  recommendation  of  our  unworthy  prayers. 

Thirdly.  We  fee  that  fincere  religion  in  the 
heart  is  a  great  attainment — greater  than  many 
perhaps  imagine. 

Religion  conlifts  in  a  heart  uniformly  and  un- 
refervedly  devoted  to  God  ;  or  in  a  fupreme  love 
to  him,  governing  all  our  affections,  and  direct- 
ing all  our  actions.  Men  rhay  do  much  in  religion 
from  worldly  motives.  The  perfons  mentioned 
in  our  text  did  fo.  The  people  of  Ifrael,  in  a  time 
of  famine,  affembled  themfelves  for  corn  and 
wine,  but  rebelled  againft  God.  Some,  in  our 
Saviour's  day,  fought  him  with  diligence,  and 
fpared  no  pains  to  find  him,  not  becaufe  they 
loved  his  doctrines,  but  becaufe  they  had  eaten  of 
his  loaves.  This  was  a  worldly  religion.  God 
was  not  its  immediate  objedl. 

Men  may  do  much  in  external  duties,  and  yet 
be  deftitute  of  a  holy  temper.  They  may  act  in 
lome  good  things  with  zeal  and  engagednefs,  and 
yet  i^etain  their  favourite  fins.  The  Samaritans 
took  much  pains  to  learn  how  they  muft  fear  the 
Lord  ;  but  ftill  they  held  faft  their  idolatry.  The 
young  man  mentioned  in  the  gofpel  had  a  ftrong 
Vol.  V.  A3 


06  'true  Religion 

delire  to  enter  into  life  ;  but  he  chofc  to  hazard 
the  lofs  of  it,  rather  than  abandon  his  worldly 
purfuits. 

Whatever  we  do  in  religion,  if  we  indulge  any 
known  fin,  our  religion  will  not  carry  us  to  heav- 
en. Whatever  works  we  perform,  if  we  glory 
in  them  as  the  foundation  of  our  claim  to  heaven, 
and  forget  our  dependence  on  the  righteoufnefs  of 
the  Saviour,  our  works  are  vain. 

Fourthly.  Our  fubjeft  may  lead  us  to  refle£k 
on  the  heinous  nature  of  fin.  The  excellency  of 
religion  confifl:s  in  its  being  directed  to  God ;  and 
the  great  evil  of  fin  confiflisin  its  being  committed 
Igainfi:  him.  Religion  is  a  conformity  ;  fin  is  an- 
oppofition  to  the  divine  nature.  Religion  is  a> 
love  of  God's  commands  and  a  fubmifTion  to  his 
will ;  fin  is  a  hatred  of  his  laws  and  a  rebellion  a- 
gainft  his  authority.  Re'igion  is  refigning  our- 
^Ives  to  God'&  government,  and  yielding  our- 
felves  to  his  difpofal  ;  fin  is  rifingup  againfi:  God, 
and  fetting  ourfelves  above  him. 

In  this  view,  how  horrible  muft  fin  appear  f 
Sow  amazing  is  the  guilt  of  thofe  who  thus  have 
treated,  and  thus  continue  to  treat  the  Almighty  ! 

Do  you  wonder  that  rational  men  fhould  be  fo 
ftupid  as  to  fet  Up  ido'.s  for  objects  of  adoration, 
in  oppofition  to,  or  in  conjunction  with  the  fu- 
preme  Jehovah  ?  Why  not  alfo  wonder  at  your- 
felves,  that  you  fhould  fet  up  the  interefts  and 
pleafures  of  the  world,  as  the  objects  of  your  fu- 
preme  affedion  ? 

Fifthly.  What  abundant  caufe  of  rejoicing 
have  we,  that  there  is  an  allfuificient  Saviour  ta 
whom  we  may  repair  ? 

Had  we  nothing,  but  our  own  righteoufnefs,  ta 
reft  upon,  we  muft  fink  in  defpair.  Such  finful 
creatures  as  we  are,  have  nothing  to  recommend 


Serm.  XXVI.      pure  and  fimple,  3S7 

them  in  the  prefence  of  a  holy  God.  But  Jefus 
has  brought  in  everlafting  righteoufnefs,  and  the 
greateft  finner  may  have  the  benefit  of  it.  Did 
finners  reahze  their  own  condition,  they  would 
apply  to  this  Saviour  ;  they  would  feek  him  ear- 
neftly  and  conftantly  ;  they  would  cry  to  him  day 
and  night,  and  not  hold  their  peace,  till  his  right- 
eoufnefs came  to  them  as  brightnefs,  and  his  fal- 
vation  as  a  lamp  that  burneth. 

To  conclude  :  Since  there  is  one  God,  the  great 
objefl  of  religion,  and  one  Mediator  by  whom  we 
muft  draw  near  to  God,  and  fince  the  religion 
which  he  requires  is  pure  and  fimple  ;  let  us  prove 
what  is  true  and  acceptable  religion,  take  it  as  he 
has  prefcribed  it,  adopt  it  in  its  fimplicity  without 
human  additions,  direft  all  our  fervices  to  him, 
ahd  do  all  things  in  the  name  of  Chrift  through 
whom  alone  we  have  acceptance. 


SERMON  XXVII 


>o««^*o< 


Folly  con/picuous  in  a  Virtuous  Chara6ler^ 


ECCLESIASTES  x    i. 

Dead  flies  caufe  the  ointment  of  the  apothecary  to  fend  forth  a  fl-inking  fevou*  t 
fo  doth  a  little  folly  him  that  is  in  reputation  for  wifdom  and  honor. 

i  HE  preacher  here  teaches  us  a  very  ufe- 
ful  leffon  ;  that  the  wifer  and  better  a  man  is  re- 
puted to  be,  the  greater  caution  he  needs  to  ufc 
in  his  language  and  behavior,  left  he  viciate  the 
reputation  which  he  has  acquired.  For  as  dead 
flies,  though  but  fmall  infects,  falling  into  a  pot 
of  fweet  ointment,  will  render  it  rancid  and  dif- 
guftful  ;  fo  errors  and  follies,  fmall  in  themfelves, 
•will  appear  as  great  blemifties  in  the  character  of 
a  man,  who  is  highly  valued  for  his  fuperior  vir- 
tue and  wifdom  ;  and  faults  fcarcely  noticed  in 
other  men,  will  be  imputed  to  him  as  intolerable 
crimes.  "  The  cafe  of  men  eminent  for  virtue,'* 
fays  one,  "  is  peculiarly  difficult,  becaufe  their  er- 
rors, though  ever  fo  fmall,  are  not  eafily  par- 
doned. As  in  a  diamond  of  great  luftre,  the  eye 
is  offended  by  the  leaft  fpeck,  or  the  fmalleft  cloud, 
which  in  a  groffer  ftone  would  not  be  obferved  ; 
fo  in  men  of  fmgular  abilities,  the  leaft  infirmities 
are  quickly  difcerned  and  made  matter  of  conver- 
fation,  when  in  pefons  of  meaner  character  they 
would  be  wholly  unnoticed,  or  eafily  forgiven.  A 
little  folly  in  a  wife  man,  a  fmall  fin  in  a  ftridly 
honeft  man, a  flight  indecency  in  a  very  polite  man, 
much  derogates  from  his  fame  and  reputation  ; 
wheii  the  fame  things  in  men  of  different  charaders 


3erm.  XXVII.   Folly  confptcuous,  &c.  389 

would  pafs  uncenfured,  and  perhaps  unobferved." 
In  the  writings  of  Solomon,  wifdom  and  folly 
ufually  lignify  virtue  and  vice.  We  may  there- 
fore, by  the  man  in  reputation  for  wifdom,  un- 
derftand  the  man  eminent  for  virtue  ;  and,  by  a 
little  folly,  we  may  underlland  the  infirmities  and 
indifcretions  incident  to  fuch  a  man. 

The  truth, then, fuggefted  in  our  text  will  be  this  ; 
thatfmall  offences  are  eafily  obferved,andireely  cen- 
furedin  men  of  diftinguiftied  reputation foV  religion. 
This  we  often  fee  to  be  a  faft.  Thofe  very 
things,  which  pafs  for  indifferent  in  the  men  of 
the  world,  are  condemned  as  criminal  in  men  of  re- 
putedpiety.  Virtue  and  vicearethefame  in  their  na- 
ture; but  we  judge  of  them  differently  according  to 
the  character  of  theperfons  inwhom  theyarefound. 
There  are  many  who  appear  to  live  without  a- 
ny  governing  regard  to  religion.  They  take  no 
care  to  educate  their  children  in  fentiments  of  pi- 
ety, or  to  keep  up  the  worfliip  of  God  in  their 
famiHes.  They  are  much  addided  to  pleafure, 
company  and  amufement.  Their  language  is  fome- 
times  profane,  and  often  loofe  and  unguarded. 
They  neglecl  the  flated  means  of  religion  and  treat 
with  indifference  the  inilituted  ordinances  of  God. 
Thus  they  pafs  along  in  the  world,  and  few  take 
any  unfavorable  notice  of  them.  If  one  reprove 
them,  they  are  ready  to  vindicate  themfelves  ; 
and  perhaps  there  are  fome,  beiides  themfelves, 
who  will  plead  in  their  excufe,  and  palliate  their 
neglecls  and  tranfgreflions.  But  if  a  man  who 
profeffes  religion^  or  fuftains  an  office  in  the  churchy 
Ihouid  for  once  appear  to  be  guilty  of  the  fame 
exceptionable  conduct,  will  it  thus  pafs  offunob- 
ferved  ?  Or  will  it  meet  the  fame  excufes  ?  No  : 
one  rajh  expreffion  from  this  good  man  will  be 
more  feverely  condemned,  than  a  hundred  profane 
eaths  from  the  cujhmary  fwcarer.  A  fmgle  inftance 


39®  ^olly  confficums  in  a 

of  inordinate  paffion  in  him  will  be  more  talked  oi^ 
than  the  daily  ravings  of  thofe  who  have  no  rule 
over  their  fpirits.  If  his  children  for  once  run  to 
excefs,  break  the  fabbath,  or  trefpafs  on  good  or- 
der, he  is  reproached  as  a  man  who  exercifes  no 
government  in  his  family.  But  youths  of  other 
families  may  make  thcmfelves  much  more  vile  ; 
and  few,  except  they  happen  to  fuffer  injury  from 
them,  will  ever  reprove  them,  or  even  complain, 
that  they  are  not  reftrained.  If  the  Chriftian, 
crouded  with  bufinefs  or  company,  fliould  fome- 
times  omit  the  ftated  devotions  of  his  houfe,  this 
omiffion  will  be  matter  of  much  animadverfion  ; 
but  a  total  negled  in  other  people  is  fcarcely  imput- 
ed as  a  fault.  If  a  temperate  man  ftiould  by  ac- 
cident be  overtaken  and  difguifed  with  ftrong 
drink,  he  becomes  the  talk  of  the  whole  neigh- 
borhood ;  but  a  fot  may  get  drunk  half  a  dozen 
times  in  a  week,  and  little  is  faid  about  him,  and 
little  pains  taken  to  reform  or  reftrain  him. 

Yea  ;  men  of  immoral  and  vicious  lives  will  re- 
mark with  indignation  in  the  Chriftian  the  fmall- 
eft  appearance  of  thofe  vices,  which  they  them- 
felves  notorioufly  indulge  without  remorfe.  They 
can  fee  a  7note  in  a  good  man's  eye,  when  they  feel 
not  a  beam  in  their  own.  They  wonder  that  the 
Chriftian  profeffor  can  take  fuch  liberties  ;  but 
feldom  think  of  their  own  iniquities.  The  apof- 
tle,  in  ftrong  terms,  reproves  this  felf-deceit  and 
blind  partiality.  "  Thou  art  inexcufable,  O  man, 
whofoever  thou  art,  that  judgeft  ;  for  wherein 
thou  judgeft  another,  thou  condemneft  thyfeif ; 
forthouthatjudgeftjdoftthefame  thing.  Thou  that 
teacheft  another,  teacheft  thou  not  thyfeif  ?  Thou 
that  preacheft,  a  man  ftiould  not  fteal,  doft  thou 
fteal  ?  Thou  that  fayft,  a  man  fliould  not  commit 
adultery,  doft  thou  commit  adultery  ?  Thou  tha,t 
abhorreft  idols,  doft  thou  commit  facrilege  ?" 


germ.  XXVII.    Virtuous  CharaBer.  59J 

The  partial  world,  in  the  feverity  of  their  cen- 
ftire,  condemn  in  good  men  many  things,  which 
in  their  nature  are  really  innocent,  and  which 
they  thcmfelves  pra6life  with  freedom,  and  with- 
out fufpicion  of  guilt.  How  often  was  our  Sav- 
iour reproached  by  the  Pharifees  for  healing  the 
fick,  and  relieving  the  diftreffed  on  the  fabbath 
day  ;  when  they  would  have  felt  no  fcruple  to  lift 
a  beajl  out  of  a  />/>,  or  lead  him  to  water  on  the 
fame  day  ?  Jefus  might  not  do  as  much  on  the 
fabbath,  for  a  human  creature,  as  they  might  do 
for  one  of  their  cattle.  He  came  in  the  high  char- 
acter of  the  Son  of  God.  He  reproved  the  proud 
Pharifees  for  their  hypocrify.  Stung  with  his 
reproofs,  they  determined  to  blaft  his  reputa- 
tion, and  fink  him  below  the  fons  of  men.  Re- 
al faults  in  him  they  could  find  none  j  and  they 
ftudied  to  turn  his  virtues  into  faults. 

The  apoftle  Paul  exhorts  Chrifi:ians  to  "  provide 
things  honefl:  in  the  fight  of  all  men — to  walk 
in  wifdom  toward  them,  who  are  without — to 
take  heed  that  their  good  be  not  evil  fpoken  of.'* 
He  fuppofes  that  the  men  of  the  world  will  in- 
fpeft  the  manners  and  obferve  the  aflions  of  the 
profeflbrs  of  the  gofpeU  And  let  them  do  fo. 
Chrifi:ians  will  hence  become  more  watchful ;  and 
perhaps  their  enemies  more  wife.  The  apoftle 
Paul  advifes  Chriftians  to  walk  with  great  caution 
and  circumfpedion,  and  to  fhew  themfelves  pat- 
terns of  good  works,  that  their  enemies  may  be 
afhamed,  having  no  evil  thing  to  fay  of  them. 
For  himfelf  he  profefTes  a  concern  to  cut  off  occa- 
flon  from  them,  who  defire  an  occafion  to  reproach 
the  gofpel.  Many  things,  which  he  had  a  right  to 
do,  he  would  forbear,  rather  than  expofe  religion 
to  the  obloquy  of  defigning  and  unreafonablc  men. 

Saint  Peter   intreats  Chriftians  to  have   their 
converfation  honeft  among  the  gentiles,  that  they 


39^  ^oUy  confpkuous  in  et 

who  fpake  evil  of  them,  as  evil  doers,  might,  by 
the  good  works  which  they  beheld  in  them,  glori* 
fy  God  in  the  day  of  vifitation. 

Thefe  repeated  cautions  given  by  the  apoftles, 
fliew  their  apprehenfion,  that  Chriftians  were 
then,  and  ever  would  be  ftridly  watched  by  a 
jealous  world  ;  and  that  the  fmalleft  errors  and 
imprudences  in  their  conduct  would  be  made  the 
occafion  of  reproach  to  Chriftianity  itfelf. 

The  fadt  being  undeniable,  let  us  enquire,  what 
are  the  caufes. 

1.  This  is  partly  owing  to  the  ftrong  contraji  be- 
tween the  particular  inftances  of  their  folly  and 
their  general  character  for  wifdom. 

As  every  ftain  is  vifible  on  a  white  and  clean 
garment,  fo  the  fmalleft  failings  are  noticed  in  men 
of  eminent  virtue  and  holinefs.  In  a  vicious  or 
unprincipled  man  we  espeSl  to  fee  a  conduct  an- 
fwerable  to  his  general  character.  If  he  be  un- 
juft,  profane,  intemperate,  or  deceitful,  we  are 
not  difappointed,  for  he  made  no  pretenfions  to 
a  religious  faith  or  a  virtuous  life.  But  if  a  man, 
who  has  profefTed  to  believe  the  reality  and  to  ex- 
perience the  power  of  godlinefs,  and  who.,  for  a 
time,  has  lived,  or  feemed  to  live  anfwerably  to 
his  profeffion,  turn  to  folly  and  wickednefs,  the 
grofs  and  palpable  contradiction  between  his  pref- 
cnt  conduct  and  former  character,  ftrikes  us  with 
a  kind  of  horror.  It  is  a  change  which  we  did 
not  expect.  We  were  perfuadcd  of  him  better 
things.  The  fame  condudt  in  a  man  of  profligate 
manners  and  diflblute  principles,  would  have  been 
much  lefs  noticed  ;  for  he  never  pretended  to  a- 
ny  thing  better.  It  is  all  of  a  piece  with  his  pre- 
vailing character. 

2.  In  this  cafe,  there  is  much  to  be  attributed 
to  prejudice  and  ///  will. 

Fools  look  with  malice  and  difpleafure  on  the 


Sefm.  XXVII.    Virtuous  CharaBer,  393 

man  who  is  in  reputation  for  wifdom  ; :  and  they 
would  detract  from  the  excellence  of  his  charac- 
ter, becaufe  it  eclipfcs  their  own.    They  are  watch- 
ful to  efpy  fome  error  in  his  opinions,  fome  fault 
in  his  manners,  fome  defect  in  his  virtues.   When 
they  have  difcovered,  or  think  they  have  difcov- 
ered  fome  mifcarriage  in  him,  they  are  pleafed 
and  gratified.     They  make  it  the  fubjecl  of  their 
converfation.     They  magnify  it  beyond  bounds. 
They  annex  to  it  circumftanc^s  which  have  no 
foundation  in  truth,  and  fpread  the  fcandal  into 
all  companies,  where  they  think  it  will  be  receiv- 
ed.   Charity  hopes  all  things,  and  bears  all  things  j 
but  envy  rejoices  in  iniquity. 

3.  Some  there  are  who  obferve  and  magnify  the 
failings  of  good  men,  that  they  miy  jujiify  tbemfehes. 
The  pure  and  virtuous  manners  of  the  Chriftian 
are  a  cenfure  and  reproof  on  the  guilty  world. 
The  wicked  and  ungodly,  when  they  view  his 
amiable   chara<5ler,    and   obferve   )us    ufeful  and 
blamelefs  manners,    feel   themfelves  condemned. 
They  wifli  to  remove  the  reproach,  which  jullly 
falls  upon  them.     They  are  vigilant  to  find  Ibme- 
thing  in  the  Chriftian,  which  may  be   improved 
.  to  their  own  juttification  or  excufe.     If  he  devi- 
ates from  the  ftrict  rules  of  virtue,  in  any  inftance, 
this,  they  hope,  will  vindicate  them.     They  do  no 
worfe  than  he  does.     If  fuch  fins   are   found  in  a 
faint,  they  imagine,  that  the  fame  things,    and  a 
hundred  others  as  bad,   may  be  excufed  in  thejii. 
If  the  faint,  notwithftanding  his  fins,  will  go  to 
heaven,  why  fhould  their  fins  exclude  them.     And 
they  will  venture  to  do  thofe  things /;<2/^//W/)',  which 
the  Chriftian  has  perhaps  done  under  fome  partic- 
ular temptation,  and  for  which  he  has  fought  par- 
don by  deep  repentance.     They  argue  and  condud^l 
as  if  an  ad:  of  fin  in  a  good  man,  would  juftify  a 
CQurfe  of  fin  in  them;  as  if  what  was  the  elfeft  oifur- 
prize  in  hi?n  may  be  matter  of  deliberate  choice  in 
Vol.  V.  B  3 


394  Folly  confpicuous  in  a 

the?!!;  as  if  what  was  in  him  followed  with  repent- 
ance, may  be  pra(5lifed  by  them  with felf approbation. 
There  is  many  a  finner^who  is  much  better  pleafed 
with  the  ftory  of  David's  adultery  and  murder,  and 
Peter's  perfidy  and  falfehood, than  he  is  with  theac- 
count  of  their  deep  repentance,  or  with  thenarrative 
of  all  their  virtues.  Their  virtues  condemn  him  : 
their  tranfgrejjions  are  the  mainfupport  of  his  hopes. 

For  the  lame  reafon,  that  finners  attend  fo 
much  to  the  falls  of  good  men  recorded  in  fcrip- 
ture,  they  are  gratified  with  the  tranfgreffions  of 
reputed  Chriftians  now  on  earth.  If  they  fee  a 
neighbor,  who  is  in  high  elleem  for  piety,  wan- 
dering out  of  the  way, and  deviating  from  the  ftrait 
path  of  gofpel  purity,  they  are  highly  pleafed,  be- 
caufe  if  this  good  man,  (and  a  good  man  in  fuch  a 
cafe  they  allow  him  to  be  ;  if  he)  can  fo  greatly  of- 
fend and  not  lofe  his  character,  they  hope  their  own 
offences  are  confiftent  with  goodnefs.  Hence  the 
fmallefl:  offences  of  the  Chrifl:ian  are  exaggerated 
into  enormous  crimes,  that  they  may  better  ferve 
to  pacify  the  guilty  confciences  of  finners. 

There  are  many,  who  judge  of  their  own  char- 
ad;er  by  a  comparifon  of  themfelves  with  other 
men.  Thefe  derive  a  fecret  pleafure  from  the  fins 
of  the  godly,  becaufe  hereby  they  feem  to  ftand 
in  a  more  favourable  light.  The  Pharifee,  when 
he  thanked  God,  that  he  was  not  as  other  men, 
felt  a  real  fatisfaclion  in  their  fuppofed  wickednefs, 
becaufe  this  was  the  main  ground  on  which  his  hope 
could  fl:and.  There  are  many  fuch  felf-deceivers. 
The  fins  of  others  do  much  more,  than  their  own 
virtues,  to  raife  and  fiirengthen  their  hopes.  If 
David's  impurity,  Peter's  apoftacy,  and  a  few 
more  tranfgreflions  of  good  men  were  taken  out  of 
the  bible,they  would  be  undone.  Their  hope  would 
find  no  ground,  on  which  it  could  fet  its  foot, 

4.  There  are  fome  who  magnify  good  men's 
faults  out  of  enmity  to  religion,  and  with  an  aim 
to  bring  it  into  difrepute. 


Serm..  XXVII.    Virtuous  Characler.  395 

They  hate  religion,  bccaufe  it  teftifies  of  them, 
that  their  works  are  evil.  Our  Saviour  fays,  "  He 
that  doth  evil  hateth  the  light,  neither  cometh  he 
to  the  light,  left  his  deeds  fhould  be  reproved.'* 
Their  enmity  to  the  truth  prompts  them  to  alperfe 
and  reproach  all  who  endeavor  to  fupport  it,  and 
thofe  chiefly,  who  are  moft  able,  and  moft  active  to 
fupport  it.  If  they  can  fee  in  them  any  error  of  eon- 
dud,  they  will  rejoice  in  fo  good  an  opportunity  to 
obftrucl  their  influence.  If  they  can  fee  none,  they 
will  hatch  the  more  in  their  own  dark  imagination. 

5.  The  failings  of  good  men,  as  they  are  matter 
of  joy  and  exultation  to  the  enemies,  are  matter 
of  grief  and  humiliation  to  the  friends  of  religion, 
becaufe  they  are  peculiarly  injurious  to  its  intereft. 

The  open  tranfgrellions  of  Chriflian  profeffors 
are  not  in  themfelves  more  criminal,  than  limilar 
tranfgrellions  in  others,  who  enjoy  the  fame  light 
and  the  fame  means.  It  is  not  the  profeffion,  but 
the  enjoyment  of  the  gofpel,  which  aggravates  the 
guilt  of  the  difobedient.  But  fuch  is  the  malignity 
of  infidels  and  gainfayers,  that,  while  they  excufe 
their  own  fins,  they  will  make  the  fins  of  profeffors 
an  objection  againft  the  gofpel  itfclf.  David's  crimes 
gave  occafion  to  the  enemies  of  the  Lord  to  blaf- 
pheme.  Hence  the  godly  are  in  a  peculiar  manner 
affedled  with  the  tranfgreffions  and  falls  of  their 
brethren  ;  for  thereby  religion  itfelf  is  wounded. 

From  thefe  caufes  even  a  little  folly  will  be  much 
obferved  in  thofe  who  are  in  reputation  for  wif- 
dom  and  honour. 

Let  us  now  attend  to  the  improvement  of  our 
fubje<5l:. 

I.  We  fee  that  it  is  dangerous  to  make  too  high 
pretenfions  to  religion,  becaufe  v/e  thus  render 
our  faults  more  confpicuous,  and  confequently 
fliall  bring  on  religion  greater  difhonor. 

The  man  who  profefTes  a  higher  degree  of  good- 
nefs,  than  he  ever  has  attained  j  or  than  man,  in 


I'     396  Folly  confpicuous.  in  a 

the  prefent  imperfed  flat e,  is  capable  of  attaining, 
will  hardly  be  allowed  full  credit  for  the  goodnefs 
w^hich  he  has.  It  is  fo  in  all  other  profeflions,  and 
it  is  fo  in  the  religious  profeflion.  He  who  affumes 
'  a  character  which  he  cannot  fupport,  finks  much 
lower,  in  the  general  eftimation,  than  if  his  pre- 
tenfions  had  been  more  modeft  and  humble. 

They  who  would  be  Chrift's  difciples,  are  ad- 
vifed  to  fit  down  and  count  the  coll: — to  confider 
whether  they  can  take  the  crofs  and  follow  him-— 
whether  they  can  for  his  fake  relinquifh  all  world- 
ly interefts  and  connexions. 

We  ftiould  fet  out  in  the  religious  life  with  a 
perfuafion  of  its  importance,  and  with  a  fenfe  of 
our  own  weaknefs — with  an  apprehenfion  of  dan- 
gers before  us,  and  with  a  reliance  on  the  grace  of 
God.  We  fliould  apply  the  caution  given  by  the 
apofi:le  to  Chriftians  in  his  day  ;  "  Be  not  high- 
minded,  but  fear" — "  Let  us  fear,  left  a  promife 
being  left  us  of  entering  into  God's  refl:,  any  of 
you  Ihould  feem  to  come  fliort  of  it." 

Solomon  warns  us,  that  "  pride  goes  before  de- 
ftrucl:ion,and  a  haughty  fpirit  before  a  fall."  Confi- 
dence in  ourfelvesjuot  only  expofes  us  to  the  power 
of  temptation,  but  alfo  renders  our  tranfgreflions 
more  confpicuous  in  the  viewofthe  world^andcon- 
fequently  more  injurious  to  the  caufe  of  religion. 

But  then>  let  none  imagine  that  a  diffidence  of 
his  own  perfeverance  and  confl:ancy  will  excufe  him 
from  engaging  in  religion  at  all.  Whatever  dif- 
truft  one  may  have  of  himfelf,  ftill  he  is  to  enter 
upon  the  fervice  of  God,  trufting  in  that  grace 
which  is  fufiicient  for  him. 

There  are  fome,  who,  when  they  arc  exhorted 
to  a  religious  profeflion,  will  fay,  This  is  doubtlefs 
the  duty  of  fome  people  ;  but  we  are  afraid,  we 
fliall  not  act  up  to  our  profeflion  if  we  fliould  make 
one  ;  and  we  think  beft  to  delay  it  for  the  prefent. 
But  tell  me  j  when  will  you  be  delivered  from 


Serm.  XXVII.    Virtuous  Chara&er.  397 

this  fear  ?  When  will  you  have  fuch  affurance  of 
your  own  ftrength,  that  you  can  make  the  profef. 
iion  without  any  concern,  left  you  diflionor  it  ? 
Whenever  you  make  it,  be  it  ten,  or  twenty  years 
hence,  muft  it  not  be  made  with  a  fear  and  con- 
cern, left  you  fail  in  pradice  ?  Without  this  fear, 
would  you  not  be  wanting  in  humility  and  watch- 
fulnefs  ?  Let  not  your  fear  then  reftrain  you  from 
engaging  in  your  duty  ;  but  rather  excite  you  to 
prayer  and  diligence,  that  you  may  obtain  grace 
to  help  in  performing  your  duty. 

If  you  feel  your  dependence  on  the  grace  of  God, 
why  may  you  not  truft  this  now,  as  well  as  at  an-, 
other  time  ?  It  is  as  free  and  as  fufficient  now,  as 
it  will  be  hereafter.  Be  ftrong  in  the  Lord,  and 
in  the  power  of  his  might. 

2.  Chriftians,  we  fee,  ought  to  walk  with  great 
prudence  and  caution,  that  they  may  fhun  the  er- 
rors and  follies,  which  would  degrade  their  char- 
acter and  obftrucl  their  ufefulnefs. 

In  them  a  few  dead  flies  may  taint  the  whole 
pot  of  ointment  ;  a  little  folly  may  viciate  all  the 
favour  of  their  good  name,  and  corrupt  all  the 
fweet  perfume  of  their  wifdom.  Folly  in  them 
will  be  more  obfervable,  than  in  thofe,  who  never 
applied  themfelves  to  wifdom.  The  partial  world 
will  not  bear  from  them  fo  much  as  it  will  from 
fools.  Envy  and  malice  will  exaggerate  their  faults, 
and  the  noify  tongue  of  flander  will  trumpet  them 
around.  "  Walk  circumfpectly,  not  as  fools,  but  as 
wife,  redeeming  the  time,  becaufe the  days  arc  evil.'* 

3.  Be  not  fond  of  the  company  of  thofe,  who 
are  knov.'n  enemies  to  religion  ;  for  they  will  en- 
deavour to  feduce  you  into  folly,  and  then  will 
make  ufe  of  your  folly  to  difcouragc  religion. ' 

There  are,  indeed,  but  few  men,  who  will  openly 
and  directly  deny,  that  there  is  fuch  a  thing  as  reli- 
gion; but  thereare  manywhobytheirpracliceftiew, 
that  they  wifh  there  were  no  fuch  thing.  They  will 


39^  Fdly  confpicuous  in  a 

acknowledge  in  general,  that  religion  is  good  and 
important;  but  will  cavil  and  difpute  againft  almoft 
every  particular  thing  which  belongs  to  it— befurc 
againft  every  thing  which  condemns  their  temper, 
and  reproves  their  practice.  They  oppofe  all  the 
means  of  fupporting  it  in  the  world— they  deride 
all  the  forms  of  it,  and  efpecially  thofe  which  are  moft 
in  ufe — they  endeavour  to  fubvert  the  order  of 
Chrift'skingdom,andto  introduceinto  it  error  and 
confulion — they  neither  enter  into  it  themfelves, 
nor  fuffer  thofe,  who  are  entering,  to  go  in.  Thus, 
while  they  pretend  a  general  regard  to  religion, 
they  manifeft  a  real  enmity  againft  it. 

The  Chriftian,  efpecially  the  youthful  Chriftian 
jliould  cautioufly  avoid  the  company  and  conver- 
fation  of  fuch  enemies.  It  is  the  advice  of  Solo- 
mon, "  Ceafe  my  fon,  to  hear  the  inftrudions, 
which  caufe  to  err  from  the  words  of  knowledge." 
It  was  the  wifdom  of  David,  to  "  keep  his  mouth 
with  a  bridle,  while  the  wicked  were  before  him." 
*'  Bleffed  is  the  man  who  walketh  not  in  the  coun- 
fel  of  the  ungodly,  nor  ftandeth  in  the  way  of  fin- 
ners,  nor  fitteth  in  the  feat  of  the  fcornful  ;  but 
his  delight- is  m  the  law  of  the  Lord,  and  in  his 
law  doth  he  meditate  day  and  night." 

4.  Our  fubjed  teaches  us,  that,  in  our  religious 
condu6l,we  fhould  guard  againft  every  imprudence 
which  might  caufe  our  good  to  be  evil  fpoken  of. 

A  little  folly  is  highly  difguftful  in  thofe,  who 
are  in  reputation  for  wifdom.  Sec  then,  that  ye 
be  wife  as  ferpents,  and  harmlefs  as  doves.  At- 
tend not  only  to  the  more  important  duties  of  re- 
ligion, but  alfo  to  the  leaft  commandments  of  the 
gofpel.  Make  confcience  of  every  thing  which 
has  a  near  connexion  with  a  virtuous  charafter. 
Indulge  in  no  liberties,  which  would  turn  to  the 
diflionor  of  religion.  Decline  thofe  levities,  which 
indicate  a  carelefs  and  worldly  fpirit.  But  while 
you  avoid  a  light  and  airy  behavior,  affume  not 


Serin.  XXVII.     Virtuous  Character,  399 

an  afFecled  and  hypocritical  aufterity.  Be  cheer- 
ful, but  not  vain — ferious,  but  not  morofe.  Shun 
allfellowlhip  withlinnersin  their  unfruitful  works, 
but  ftill  iliew  a  benevolence  to  all  men,  and  a  pecu- 
liar regard  for  good  men.  Study  to  be  ufeful  by 
your  works ;  but  be  not  oftentatiousof  your  works. 
Maintain  a  rnodefty  of  behaviour  ;  but  affecl  not 
that  awkward  humilityj  which  courts  applaufe  by 
fpeaking  diminutively  of  itfelf.  Shew  out  of  a  good 
converfation  your  works  with  meeknefs  ofwifdom. 

5.  Our  fubjecft  teaches  us,  that  we  never  ought  to 
pay  much  attention  to  ill  reports,  which  the  known 
enemies  of  wifdom  utter  concerning  its  friends. 

A  little  folly  is  confpicuous  in  one,  who  is  re- 
puted wife  ;  and  a  fmall  tranfgreffion  is  feverely 
marked  and  cenfured  in  one  who  is  efteemed  god- 
ly. When  therefore  we  hear  evil  fpoken  of  a  man, 
whofe  virtuouschara^ter  is  well  eftablifhed,  we  may 
charitably  prefum.e,  that  his  condu(51:  has  been 
mifunderftood,  or  an  infirmity  has  been  imputed 
as  a  fault,  or  a  real  fault  magnified  beyond  its  de- 
merits. If  the  ilander  comes  only  from  one,  who  is 
known  to  be  unfriendly  to  him,  or  to  his  profeflion, 
or  to  his  religious  characlcr,let  it  return  back  on  the 
author.  For  it  is  more  credible  that  an  enemy  will 
mifunderftandjOrmifreprefentthe  a(i^ionsof  a  good 
man, than  that  a  good  man  willgrofsly  depart  from 
his  habitual  conduct  and  efl.abliflied  charader. 

Solomon  fays,  "  He  who  utters  a  flander  isafooh" 
He  is  a  fool,  becaufe  he  difcovers  a  mifchievous  dif- 
pofition,  trifles  with  truth  and  fports  with  human 
happinefs.  Hedoes  evil  without  a profpedl of  advan- 
tage to  himfelf ;  and  brings  on  himfelf  the  mifchief, 
which  he  intended  for  another.  "  The  fool's 
mouth  is  his  own  deftruclion,  and  his  lips  are  the 
fnare  of  his  foul." 

6.  We  fee,  that  we  fliould  be  folicitous,  rather 
to  become  wife,  than  to  be  thought  fo  ;  rather  to 
maintain  the  power,  than  to  acquire  the  reputa- 
tion of  religion. 


400     Folly  confptctious  in  a  'virtuous  characfsr» 

How  n\uch  foever  we  may  defire  a  good  repu- 
tation, it  is  really  of  little  value  fartheir  than  we 
deferve  it.  We  all  choofe  to  Hand  well  in  the  opin- 
ion of  the  world  ;  but  if  we  ftand  too  high,  our 
(landing  is  precarious.  It  will  be  no  eafy  matter  to 
preferve  it.  We  are  more  expofed  to  envy  and  ob- 
loquy ;  more  liable  to  fall,  and  to  be  wounded  by 
a  fall,  than  if  we  flood  on  humbler  ground. 

If  men  think  better  of  us  than  we  deferve,  they 
will  expeft  more  from  us  than  we  can  do.  Difap- 
pointed  in  their  exped:ations,  they  will  cenfure 
us  more  feverely,  than  if  we  had  made  more  mod- 
eft  pretenfions.  "  For  a  man  to  feek  his  own  glo- 
ry, is  not  glory.  A  man's  pride  will  bring  him 
low  ;  but  honor  will  uphold  the  humble  in  fpirit." 

Our  great  eft  ambition  fliould  be  to  ftand  approv- 
ed in  the  fight  of  God,  to  do  our  duty,  corred:  our 
errors,  improve  in  every  virtuous  temper,  and  a- 
boundinthofe  works,which  are  of  good  report,  and 
worthy  of  praife.  When  our  reputation  for  wif- 
dom  rifes  by  wife  improvements,  and  our  charac- 
ter for  religion  is  fupported  by  religious  praftice, 
we  are  in  little  danger  from  the  obloquy  of  the 
world.  The  fliafts  of  calumny  will  not  pierce 
deep  ;  they  will  either  pafs  harmlefs  by  us,  or, 
falling  on  the  buckler  of  our  righteOufnefs,  will 
recoil  on  him  who  fends  them.  The  apoftles,  con- 
fcious  of  their  entegrity  and  the  divine  approba- 
tion, could  pafs  through  good  report  and  evil  re- 
port ;  through  honor  and  difhonor,  without  ele- 
vation in  the  one  cafe,  or  deprellion  in  the  other. 

Finally,  brethren,  whatfoever  things  are  true, 
honeft,  juft,  pure,  lovely,  and  of  good  report ; 
if  there  be  any  virtue,  any  praife,  think  on  thefe 
things  ;  and  the  things,  which  ye  have  heard  and 
learned,  thefe  choofe  and  pradtife,  and  the  God  of 
peace  will  be  with  you, 

riNis, 


DATE  DUE 

,-^— 

, 

J^^% 

t 

GAYLORD 

PRINTED  IN  USA. 

